.2.r,^^. 


iFrnm  tl|?  ffiibrar^  nf 

Sf qupatl|[0b  b^  Ijtm  to 

tl|?  iCtbrartf  of 

Prtttrrtntt  Qllfrnlngtral  S>^mtttarQ 


BX  8975  .B3  1819 
Beard,  Richard,  1799-1880 
Why  am  I  a  Cumberland 
Presbyterian? 


"WHY   AJM.   I 


A   CUMBERLAND   PRESBYTERIAN? 


BY  RICHARD    BEARD,  D.D., 

rBOMSSOR   OP   SYSTEMATIC    THEOLOGY    IN   CUMBERLAND    UNIVRB8ITT, 
LEBANON,    TENNESSEE. 


"  We  also  believe,  and  therefore  speak."— Paul. 

"And  be  ready  always  to  give  an  answer  to  every  man  that  asketh  yoii  • 
reason  of  the  hope  that  is  in  you,  with  meekness  and  fear."— Pete*. 


BOARD  OF  PUBLICATION  OF  THE  CUMBERLAND 
PRESBYTERIAN  CHURCH. 


WHY  ^m:  I 
i  CUMBERLAND   PRESBYTERIAN? 


In  our  Christian  life  we  find  a  perpetual  con- 
flict. This  is  not  the  place  for  pointing  out  the 
nature  of  that  conflict,  or  describing  the  sources 
from  which  it  arises.  The  conflict  itself  is  a  mat- 
ter of  experience  and  observation.  "All  that  will 
live  godly  in  Christ  Jesus  shall  suffer  persecu- 
tion." Persecution  comes  from  wicked  or  mis- 
guided men.  We  have,  moreover,  enemies  within, 
as  well  as  without.  Satan,  too,  goes  about  as  a 
roaring  lion,  seeking  whom  he  may  devour.  We 
need  all  the  aids  which  we  can  procure.  We  need 
the  sympathy,  counsel,  prayers,  and  cooperation 
of  society.  We  are  to  hear  one  another  s  burdens, 
and  so  fulfill  the  law  of  Christ.  God,  in  his  prov- 
idence, has  established  a  visible  Church  upon  the 
earth.     For  reasons  w^hich  we  cannot  explain,  he 

(3) 


4         Why  am  la  Cumberland  Preshyterianf 

has  permitted  this  great  spiritual  family  to  be 
divided  into  different  subordinate  fomilies.  Of 
course,  in  establishing  our  relations  to  the  Church 
for  ourselves,  a  choice  is  to  be  made.  We  select 
one  family,  one  branch  of  the  Church,  rather  than 
another.  We  have  reasons  for  such  a  choice. 
These  reasons  may  be  wise  and  weighty;  on  the 
other  hand,  they  may  deserve  but  little  considera- 
tion; still  they  are  reasons  with  us.  We  consider 
our  action  intelligent,  and  they  are  reasons  which 
influence  that  action. 

I.    CONSIDERATIONS  WHICH  ARE  APT  TO  INFLUENCE  US  IN 
ATTACHING  OURSELVES  TO  A  PARTICULAR  CHURCH. 

In  forming  our  relations  to  the  Church,  it  is  no 
doubt  true  that  most  persons  are  led  at  first  by 
what  are  called  accidental  circumstances.  We 
should  rather  call  them  providential  than  acciden- 
tal. We  *are  born  and  raised  under  a  particular 
set  of  influences ;  we  are  educated  into  particular 
prejudices ;  these  prejudices  become  stronger  with 
our  habits  of  thought,  and  as  years  multiply; 
finally,  we  are  brought  under  religious  impres- 
sions by  a  particular  class  of  men ;  our  hearts  are 
warm;  we  love  them;  we  feel  that  we  owe  them 


Why  am  la  Cumberland  Presht/terian?        5 

a  sort  of  spiritual  debt;  they  are  our  spiritual 
flithers,  and  it  is  the  most  natural  thing  in  the 
world  that  we  should  feel  like  identifying  our- 
selves with  them  in  ecclesiastical  relation.  Any 
or  all  of  these  circumstances  may  be  expected  to 
have  their  influence  upon  the  early  Christian  life 
of  men  and  women  in  forming  their  religious  as- 
sociations, and  in  shaping  their  future  course. 

I  may  be  allowed,  too,  to  add — what  is  often 
doubtless  true  —  that  in  establishing  these  hal- 
lowed associations  we  are  influenced  by  the  state 
of  society  around  us.  A  motive  of  this  kind  has 
more  of  calculation  in  it.  We  spontaneously  con- 
demn it.  It  seems  very  much  like  a  trafficking 
in  sacred  things.  Still,  much  as  we  may  condemn 
and  deplore  it,  such  motives  have  their  influence. 
A  particular  denomination  of  Christians  is  more 
wealthy,  more  numerous,  more  aristocratic,  more 
fashionable;  another  is  more  persistent  in  efforts 
to  multiply  its  membership — after  the  manner  of 
the  scribes  and  Pharisees,  comjjassing  sea  and  lo.nd 
to  make  a  single  ]proselyte.  There  are  classes  of 
minds  upon  which  all  these  considerations  will 
have  their  influence.  Such  minds  will  be  led  by 
what  appears  to  be  the  strength  of  numbers,  by 


6         Why  am  I  a  Cumberland  Preshylerian? 

the  glitter  of  wealth,  by  imposing  titles,  by  the 
prospect  of  greater  freedom  from  restraint  in  their 
premeditated  Christian  life,  or  by  an  appearance 
of  deep  earnestness  and  sincerity  on  the  part  of 
those  who  invite  them  into  Christian  fellowship. 

We  may  conclude,  therefore,  that  the  mass  of 
men  are  not  moved  primarily  by  what  we  call 
principle  in  the  establishment  of  their  early  Chris- 
tian associations.  They  become  Christians  before 
they  become  theologians.  In  most  cases  they  be- 
come Presbyterians,  Methodists,  Baptists,  Episco- 
palians, or  Roman  Catholics,  before  they  know 
with  any  degree  of  distinctness  what  those  terms 
mean.  But  a  time  arrives  with  most  men — it 
arrives  with  all  religious  teachers — in  which  they 
ought  to  understand  principles,  and  to  be  governed 
by  them.  They  ought  to  understand  for  them- 
selves the  great  truths  which  the  Scriptures  teach. 
Teachers  should  be  able  to  teach  these  truths,  and 
willing  to  conform  their  lives  to  them.  I  would 
not,  however,  exempt  even  ordinary  Christians 
from  such  an  obligation.  They,  too,  should  be 
ready  to  give  an  answer  io  every  man  that  asJceth 
them  a  reason  of  the  hope  that  is  in  them  ivith  meek- 
ness and  fear.     The  Bible  is  in  our  hands  ;  it  con- 


Why  am  la  Cumherland  Presbyterian?        7 

tains  the  message  of  life;  it  prescribes  the  con 
(litions  of  salvation.  These  are  subjects  of  infinite 
moment  to  us.  Why  should  we  not  study  the 
Bible?  We  ought  to  be  intelligent  and  practical 
Christians;  we  ought  to  understand  as  distinct- 
ly as  possible  the  ground  upon  Avhich  we  stand. 
Do  we  not  stand  or  fall  for  ourselves  to  our  Mas- 
ter? 

We  may  allow  that  truth  is  deeply  mixed  with 
error  in  some  of  our  Churches — perhaps,  to  some 
extent,  in  all  of  them.  In  our  most  earnest  in- 
vestigations we  may  be  misled — may  make  mis- 
takes; still  we  are  to  bear  in  mind  that  it  is  iruth 
alone  which  makes  lis  free.  It  is  the  truth  ivhi'ch 
pierceth  even  to  the  dividing  asunder  of  soul  and 
spirit.  A  part  of  our  Saviour's  prayer  w^as: 
"Sanctify  them  through  thy  truth;  thy  w^ord  is 
truth."  No  man  deserves  any  respect  as  a  re- 
ligious teacher  who  does  not  seek  the  truth  with 
an  earnest,  unwearying  effort.  How  can  any  one, 
whether  a  public  teacher  or  not,  dare  to  be  igno- 
rant of  that  holy  science  whose  guiding  light  is  to 
conduct  him  through  the  darkness  of  this  w^orld 
to  a  world  of  light  and  life  above?  Is  not  every 
thing  at  stake? 


8        Why  am  la  Cumherland Presht/terlant 


II.     PRESBYTERIANISM  :    WHY    IT    IS    PREFERABLE    AS   A 
FORM    OF    CHURCH    ORDER. 

I  am  here  to  give  some  of  my  reasonings  and 
thoughts,  as  I  stand  connected  with  a  particular 
branch  of  the  Church.  Why  am  I  a  Cumberland 
Presbyterian?  Do  I  understand  myself?  There 
is  a  question,  however,  subordinate  to  the  main 
question.  I  propose  first  briefly  to  consider  this : 
Why  am  I  a  Presbyterian  at  all?  This  question 
has  no  relation  to  theology;  it  involves  simply 
the  subject  of  Church  order. 

1,  The  Presbyterian  order  or  form  of  govern- 
m'ent  is  preferable.  I  overlook  here  the  scriptural 
aspect  of  Church -government.  The  Scriptures 
give  us  valuable  suggestions  on  this  subject;  but 
in  so  brief  a  discussion  as  this  is  intended  to  be, 
I  treat  it  in  a  strictly  practical  manner.  Church- 
government  is  one  of  the  aids  of  religion;  it  is 
useful  for  edification.  The  Presbyterian  form  of 
Church-government  is  not  a  monarchy;  nor  is  it 
a  democracy.  It  is  free  from  the  evils  of  both. 
Prelacy  gives  too  much  power  to  the  prelate. 
Moreover,  in  all  its  forms  of  development,  whether 
in  the  Papal  Church,  or  in  Episcopalianism,  tech- 


Why  am  la  Cumberland  Preshi/terian?        9 

nically  so  called,  it  theoretically,  and  to  a  large 
extent  practically,  places  a  priesthood  between  a 
suppliant  sinner  and  the  hope  of  salvation.  In 
the  Papal  Communion,  at  least,  the  priesthood  are 
considered  and  felt  to  hold  the  keys  of  the  king- 
dom. Episcopalianism,  fully  developed,  seems  to 
approach  very  closely  to  the  same  ground.  The 
principle  is  in  conflict  with  all  the  teachings  of 
our  Saviour.  It  is  true,  he  promised  the  keys  of 
the  kingdom  of  heaven  to  Peter.  He  had  a  mean- 
ing in  that  promise  which  is  not  to  be  lightly  con- 
sidered; but  he  also  taught  universally  that  true 
religion  consisted  in  a  particular  state  of  mind 
and  heart  toward  himself,  toward  God,  and  to- 
ward our  fellow  men.  All  these  teachings  are 
certainly  unequivocal,  distinct,  and  pregnant  of 
meaning.  They  settle  the  question  that  our  re- 
ligion is  strictly  a  personal  matter — a  matter  to 
be  settled  between  God  and  our  own  souls,  inde- 
pendent of  any  mediatorship  on  the  part  of  man. 
We  have  one  Mediator,  and  one  only.  The  min- 
istry are  useful  and  important  for  guidance  and 
edification,  and  God  has  been  gracious  in  commit- 
ting so  great  a  treasure  as  his  gospel  to  "earthen 
vessels."  It  is  well,  however,  for  us  to  remem- 
1* 


10       Why  am  la  Cumberland  Presh/terianf 

ber  that  the  Pope  and  the  priesthood,  and  the 
whole  range  of  the  ministry,  are  but  "earthen 
vessels."  But  let  it  be  borne  in  mind  that  "every 
one  of  us  shall  give  account  of  himself  to  God." 

Episcopacy,  as  it  has  been  modified,  even  in  the 
Methodist  Church,  is  objectionable,  inasmuch  as  it 
takes  the  selection  of  pastors  from  the  people  and 
gives  it  to  the  superintending  bishop.  This  sys- 
tem of  government  has  the  merit  of  vigor.  It  is 
an  energetic  government,  but  is  not  favorable  to 
freedom,  nor  to  the  fullest  Christian  development. 

An  unmodified  democracy,  whether  ecclesiasti- 
j;al  or  civil,  is  objectionable.  It  is  too  loose,  is 
liable  to  factions ;  it  is  wanting  in  vigor  and  con- 
centration. In  such  a  democratic  Church  it  is 
almost  impossible  to  arrest  the  progress  of  heresy 
and  disorder.  The  Congregationalism  of  New 
England  is  an  illustration.  From  the  strictest  and 
sternest  orthodoxy  it  is  considered  to  have  become 
almost  incurably  affected  with  religious  error.  Uni- 
tarianism  is  one  of  its  fruits. 

Presbyterianism  is  a  representative  (femocracy. 
Ruling  elders  are  chosen  by  the  people  whom  they 
serve.  Ministers  are  ordained  in  conformity  with 
petitions  from  the  people,  who  select  them  to  the 


Why  am  la  Cumberland  Preshyterian?      11 

pastorate.  All  other  pastors  are  chosen  by  the 
people  of  their  pastorates.  The  officers  of  the 
Church  are  permanent  in  their  tenure  of  office. 
This  gives  them  the  advantage  of  experience ;  in 
the  exercise,  however,  of  their  office,  they  are  de- 
pendent upon  the  will  of  the  people  whom  they 
serve.  Permanency,  experience,  and  the  popular 
will,  are  as  fully  combined  in  this  system  as  it  is 
perhaps  possible  to  combine  them  in  the  adminis- 
tration of  government.  In  the  highest  judicature 
of  the  Presbyterian  Churches  in  this  country,  the 
members  are  elective,  and  the  ministry  and  laity 
are  equally  represented.  These  judicatures  judge 
of  all  appeals;  settle  all  questions  of  order  and 
doctrine;  constitute  the  bond  of  union,  peace, 
correspondence,  and  mutual  confidence  amongst  all 
the  congregations  of  the  respective  denominations. 
The  humblest  member  can  be  heard  there;  his 
grievances  can  be  redressed;  his  doubts  and  diffi- 
culties considered  by  an  assembly  of  the  most  ex- 
perienced, the  wisest,  and  best  men  in  the  Church 
to  which  he  belongs.  This  system  of  government 
is  not  free  from  evils.  Nothing  is  free  from  evils 
which  has  any  connection  with  human  passion; 
still,  it  certainly  embodies  as  many  advantages. 


12       Why  am  1  a  Cumlerland  Preshyterianf 

and  as  few  evils,  as  can  be  expected  from  any 
system  of  administration  conducted  by  frail  and 
fallible  men. 

2.  Presbyterianism  is  favorable  to  human  free- 
dom. From  the  nature  of  the  system  itself,  this 
would  be  supposed  to  be  true.  A  mode  of  Church- 
government,  under  which  the  people  are  accus- 
tomed to  selecting  their  own  rulers  and  teachers, 
affords  a  training  for  the  exercise  of  self-govern- 
ment. Presbyterians  are  taught  from  their  child- 
hood to  govern  themselves.  Presbyterianism  is 
an  improved  republicanism.  We  find  facts  to  be 
in  conformity  with  what  we  would  expect.  In 
the  great  struggle  for  American  independence,  the 
Presbyterians  were  the  first  movers.  I  quote  a 
passage  from  Bancroft.  After  describing  the  hard- 
ships and  struggles  of  the  Scotch-Irish  Presby- 
terians in  Ireland,  the  land  of  their  first  adoption, 
the  historian  gives  us  the  following: 

'"They  were  willing  to  quit  a  soil  which  was 
endeared  to  them  by  no  traditions;  and  the 
American  colonies  opened  their  arms  to  receive 
them.  They  began  to  change  their  abode  as  soon 
as  they  felt  oppression;  and  every  successive 
period  of  discontent  swelled  the  tide  of  emigrants. 


Why  am  la  Cumherland  Presbyterian?      18 

Just  after  the  peace  of  Paris,  4he  Heart-of-Oak' 
Protestants  of  Ulster,  weary  of  strife  with  their 
landlords,  came  over  in  great  numbers ;  and  settle- 
ments on  the  Cataw^ba,  in  South  Carolina,  dated 
from  that  epoch.  At  different  times  in  the  eigh- 
teenth century  some  had  found  homes  in  New 
England,  but  they  were  most  numerous  south  of 
New  York,  from  New  Jersey  to  Georgia.  In 
Pennsylvania,  they  peopled  many  counties,  till,  in 
public  life,  they  already  balanced  the  influence  of 
the  Quakers.  In  Virginia,  they  went  up  the  Valley 
of  the  Shenandoah ;  and  they  extended  themselves 
along  the  tributaries  of  the  Catawba,  in  the  beau- 
tiful upland  region  of  North  Carolina.  Their 
training  in  Ireland  had  kept  the  spirit  of  liberty, 
and  the  readiness  to  resist  unjust  government,  as 
fresh  in  their  hearts  as  though  they  had  just  been 
listening  to  the  preaching  of  Knox,  or  musing 
over  the  political  creed  of  the  Westminster  As- 
sembly. They  brought  to  America  no  submissive 
love  for  England;  and  their  experience  and  their 
religion  alike  bade  them  meet  oppression  with 
prompt  resistance.  We  shall  find  the  first  voice 
publicly  raised  in  America  to  dissolve  all  connec- 
tion with  Great  Britain  came,  not  from  the  Puri- 


14       Why  am  I  a  Cumberland  Preshyterianf 

tans  of  New  England,  or  the  Dutch  of  New 
York,  or  the  planters  of  Virginia,  but  from  Scotch- 
Irish  Preshi/ie7iansr  * 

Accordingly,  we  find  that  the  first  blood  which 
was  shed  in  defense  of  American  liberty,  was  shed 
on  Alamance  Creek,  in  North  Carolina,  in  1771; 
and  in  1775,  one  month  after  the  battle  of  Lex- 
ington, and  thirteen  and  a  half  m^onths  before  the 
Declaration  of  Independence  by  the  Congress  of 
the  Colonies,  the  celebrated  Mecklenburg  Resolu- 
tions w^ere  passed,  of  which  the  following  are  the 
second  and  third : 

"  That  we,  the  citizens  of  Mecklenburg  county, 
do  hereby  dissolve  the  political  bonds  which  have 
connected  us  with  the  mother  country,  and  here- 
by absolve  ourselves  from  all  allegiance  to  the 
British  Crown,  and  abjure  all  political  connection, 
contract,  or  association  with  that  nation,  who  have 
so  wantonly  trampled  on  our  rights  and  liberties, 
and  inhumanly  shed  the  blood  of  American  patri- 
ots at  Lexington. 

"That  we  do  hereby  declare  ourselves  a  free 
and  independent  people;  are,  and  of  right  ought 


*  History  of  the  United  States. 


Why  am  la  Cumherland  Presbyterian?     15 

to  be,  a  sovereign  and  self-governing  association, 
under  the  control  of  no  power  other  than  that  of 
our  God,  and  the  General  Government  of  the 
Congress  :  to  the  maintenance  of  which  indepen- 
dence we  solemnly  pledge  to  each  other  our  mu- 
tual cooperation,  our  lives,  our  fortunes,  and  our 
most  sacred  honor."  '•' 

The  men  who  gave  spirit  to  the  Mecklenburg 
meeting,  and  controlled  its  proceedings,  were  de- 
scendants of  the  Scotch-Irish  Presbyterians  who 
left  Ireland  to  escape  the  oppressions  of  the 
mother  country.  They  were  themselves,  too, 
Presbyterians  of  the  ^'straitest  sect." 

I  cannot  forbear  the  remark  at  this  point,  that 
during  the  first  fifteen  years  of  its  existence  nine- 
tenths  of  the  membership  of  the  Cumberland 
Presbyterian  Church,  and  an  equal  proportion  of 
its  ministry,  were  derived  from  the  descendants 
of  these  same  Scotch-Irish  Presbyterians. 

In  the  trying  war  of  the  Revolution,  no  class 
of  men  supported  more  ardently  what  were  con- 
sidered the  rights  of  the  colonies  than  the  mem- 
bers of  the  Presbyterian  Church.     In  this  sup- 

*  Foote's  Sketches  of  North  Carolina. 


16       Why  am  la  Cumberland  Preshyterianf 

port  they  were  led  by  their  ministers.  Wither- 
spoon  was  a  member  of  the  National  Congress, 
and  a  signer  of  the  Declaration  of  Independence; 
Hall,  of  North  Carolina,  commanded  a  regiment, 
and  served  as  their  chaplain  at  the  same  time.  In 
the  midst  of  a  battle,  James  Caldwell  carried  the 
hymn-books  from  his  own  church,  and  scattered 
them  among  the  patriots,  that  the  paper  might 
serve  as  wadding  for  th^ir  guns.  A  volume  might 
be  filled  with  illustrations.  A  King  of  England 
said  that  Presbyterianism  was  not  a  "religion  for 
a  gentleman."  He  meant  that  Presbyterianism 
was  not  adapted  to  the  court  of  a  king,  or  to  the 
heartless  pretensions  of  a  monarchy.  He  under- 
stood himself,  and  his  decision  was  correct.  Pres- 
byterianism is  not  a  religion  for  an  unscrupulous 
courtier. 

3.  Presbyterianism  encourages,  in  the  widest 
sense  of  the  expression,  freedom  of  thought.  This 
is  so  to  such  an  extent,  that  it  may  be  denomi- 
nated as  preeminently  an  intellectual  religion.  We 
have  a  system  of  religion  which  appeals  to  the 
authority  of  the  Church.  It  would,  in  a  great 
measure,  substitute  authority  for  the  Scriptures. 
This,  of  course,  would  make  extended  investiga- 


Why  am  I  a  Cumberland  Presbyterian?      17 

tion  unnecessary.  This  system  may  train  us  to 
an  implicit  faith.  It  uses  means,  too,  to  captivate 
our  senses  and  our  imaginations.  It  is  supersti- 
tious and  sensuous.  The  intellect  and  the  heart 
are  in  a  great  measure  overlooked.  We  have 
another  system,  which  claims  to  administer  the 
ordinances  of  the  gospel  by  an  exclusive  and  di- 
vine right.  In  settling  the  question  of  this  right, 
we  are  compelled  to  go  far  beyond  the  Bible.  Ac- 
cording to  this  system,  the  ordinances  under  such 
an  administration  have  a  sort  of  mysterious  and 
spiritual  efficacy,  which  under  every  other  admin- 
istration they  fail  to  have.  Formalism,  and  a  re- 
liance upon  the  exterior,  rather  than  spirituality, 
are  leading  characteristics  of  this  system.  An- 
other system  teaches  us  that  the  initiatory  ordi- 
nance of  the  Church  is  almost,  if  not  quite,  every 
thing.  If  I  am  thoroughly  washed  by  a  lineal 
descendant  of  John  the  Baptist,  I  am  in  the  right 
way.  Hardly  any  thing  can  be  received  as  a  com- 
pensation for  the  want  of  this  washing.  It  is 
true  that  it  does  not  entirely  overlook  other 
things,  but  from  the  manner  in  which  the  subject 
is  presented,  we  cannot  escape  the  impression 
that  it  attaches  undue  importance  to  what  is  cer- 


18       Why  am  la  Cumherland  Preshyteriayif 

tainly  a  sign,  and  not  a  substance.  Furthermore 
under  some  modifications  of  this  system,  it  is  cer- 
tainly difficult  for  a  candid  inquirer  to  resist  the 
conviction  that  the  initiatory  ordinance  is  consid- 
ered as  absolutely  every  thing.  Such  a  religion 
might  be  denominated  a  religion  of  ordinances. 
We  have  still  another  system  which  appeals 
largely  to  the  mere  affections  and  impulses  of  the 
heart.  It  has  led  thousands  to  the  kingdom  of 
God;  but  that  it  should  command  the  judgments 
of  the  far  -  reaching  and  investigating  mind,  is 
hardly  to  be  expected. 

A  Presbyterian  is  taught,  from  the  commence- 
ment of  his  Christian  career,  to  exercise  his  mind 
in  deep  thought;  to  busy  himself  with  some  of 
the  most  profound  and  difficult  questiouD  in  the- 
ology and  metaphysics.  If  he  is  true  to  the  prin- 
ciples of  his  doctrinal  profession,  he  bocom€3  a 
habitual  thinker.  He  receives  nothing  upon  truot 
— nothing  as  a  substitute  for  the  truth,  and  he 
looks  for  truth  in  the  Bible.  With  him  the  Scrip- 
tures, and  the  Scriptures  alone,  are  the  infallible 
rule  of  faith  and  'practice.  I  speak  thus  of  a 
Presbyterian  who  understands  himself,  who  con- 
forms to  the  true  develojnnents  of  his  system.  He 


Why  am  la  Cumberland  Presbyterian?       19 

may  not  always  think  correctly,  but,  nevertheless, 
he  is  taught  to  think.  His  religion,  whilst  it  does 
not  OA^erlook  the  heart,  may  be  denominated  as 
largely  a  religion  of  the  intellect.  I  have  said 
that  his  religion  does  not  overlook  the  heart.  Still, 
this  is  the  point  of  danger  with  him.  From  the 
very  nature  of  his  system  of  thought  and  training, 
he  is  liable  to  the  error  of  depressing  the  religion 
of  the  heart,  and  looking  unduly  to  that  which 
elevates  the  intellect.  We  shall  see  that  Cumber- 
land Presbyterians  have  endeavored  to  avoid  such 
an  error.  Practically^  this  effort  is  more  distinc- 
tive than  any  thing  else  with  them. 

4.  Presbyterianism  is  a  government  of  elders. 
It  is  not  pretended  here  that  the  form  of  Church- 
government  from  which  we  may  not  depart  is  pre- 
sented in  the  New  Testament;  still,  if  any  thing 
on  this  subject  is  presented  there  for  our  guidance, 
it  is  a  government  of  elders.  Two  terms  are  used 
to  describe  the  office  of  those  who  ruled — npe(7/3v- 
repaq,  Elder,  and  '^-nicKo-noq,  Bishop.  Hardly  any 
thing  is  more  obvious  than  that  these  two  terms, 
in  the  language  of  the  New  Testament,  are  inter- 
changeable. The  elders,  or  bishops,  governed,  or 
ruled;  the  government  was  not,  therefore,  a  de* 


20       Why  am  la  Cumherland  Presbyterian? 

mocracy.  The  elders,  or  bishops,  governed,  or 
ruled.  If  the  terms  elder  and  bishop  are  inter- 
changeable, Presbyterianism  and  Episcopacy  would 
be  interchangeable.  Therefore,  the  New  Testa- 
ment does  not,  CA-en  by  example,  authorize  Prel- 
acy, which  is  the  modern  form  of  Episcopacy. 
As  far,  however,  as  example  may  be  considered 
authority,  Presbyterianism  is  authorized.  Exam- 
ple is  certainly  the  only  scriptural  authority  which 
we  have.  The  conclusion,  then,  comes  that  Pres- 
byterianism is  the  only  form  of  Church  for  which 
we  have  scriptural  authority  of  any  kind. 


III.    THE    MAIN   QUESTION. 

But  the  main  question  is,  Why  am  I  a  Cumber- 
land Presbyterian  ?  I  am  a  Presbyterian.  I  be- 
long to  the  general  Presbyterian  family.  But  why 
do  I  belong  to  this  particular  family  of  Presby- 
terians? 

1.  This  question  has  a  historical  aspect.  I  ex- 
press myself  respectfully.  In  the  opinions  pre- 
sented here,  I  am  governed  by  my  own  interpre- 
tation of  the  providence  of  God. 

First.  I  have  always  regarded  the  existence  of 


Why  am  la  Cumberland  Preshi/terian?      21 

the  Cumberland  Presbyterian  Church  as  a  provi- 
dential necessity.  When  this  South-western  coun- 
try was  settled,  the  prevailing  type  of  religious 
preference  was  Presbyterian.  This  is  unquestion- 
able. The  mass  of  the  settlers  were  from  Upper 
Virginia  and  North  Carolina,  where  Presbyterian- 
ism  prevailed.  There  w^ere  few  Methodists,  few 
Baptists,  and  no  Episcopalians  or  Roman  Catho- 
lics, When  the  great  revival  developed  itself,  it 
appeared  chiefly  in  connection  with  the  labors  of 
Presbyterian  ministers.  Thousands  were  brought 
into  the  Church;  congregations  were  multiplied 
all  over  the  land.  From  the  slow  process  and 
limited  means,  at  that  time,  of  training  Presbyte- 
rian ministers,  it  was  soon  found  impossible  to  sup- 
ply the  new  congregations  with  the  word  and  the 
ordinances  of  the  gospel.  The  friends  and  pro- 
moters of  the  revival  felt  that  a  necessity — a 
plain,  providential  necessity — was  upon  them,  of 
setting  apart  men  to  the  work  of  the  ministry 
whose  literary  and  theological  attainments  were 
below  the  standards  of  the  Presbyterian  Church. 
They  yielded  to  the  necessity,  and  this  circum- 
stance, together  with  theological  difficulties  which 
arose  about  the  &ame  time,  led  to  the  organization 


22       Why  am  I  a  Cumberland  Preshyterian? 

of  what  has  become  the  Cumberland  Presbyterian 
Church.  The  Cumberland  Presbytery  was  con- 
stituted, or  rather  reconstituted,  in  1810.  The 
history  is  familiar.  I  do  not  propose  to  trace  it. 
Facts  show  that  it  was  necessary  to  create  a 
nucleus,  such  as  the  Cumberland  Presbytery  pre- 
sented, or  to  leave  the  most  precious  fruits  of  a 
great  and  good  work  uncared  for,  as  sheep  every- 
where without  a  shepherd.  What  were  good  and 
conscientious  men  to  do?  Thousands  were  perish- 
ing for  the  bread  of  life,  and  yet  asking  it  at  their 
hands.  Were  these  thousands  to  be  neglected? 
Was  a  deaf  ear  to  be  turned  to  their  calls?  Were 
promising  congregations,  which  had  been  gathered 
by  the  labors  and  self-denial  of  those  men,  to  be 
given  up  to  every  selfish  agency  and  distracting 
influence  which  might  obtrude  themselves  upon 
them?  It  was  a  painful  attitude  in  which  they 
stood.  The  whole  history  shows  that  they  felt 
this  painfulness  deeply;  that  they  were  loyal  in 
heart  to  the  Presbyterian  Church;  that  their  pref- 
erence was  to  remain  in  it;  and  that  they  would 
have  done  so,  could  they  have  been  permitted  to 
fulfill  the  mission  in  peace  which  God,  in  his  pro- 
vidence, had  so  manifestly  committed  to  them,  and 


Why  am  la  Cumherland  Preshi/terian?     23 

to  which  their  suffering  congregations  and  perish- 
ing thousands  were  calling  them. 

Allow  me  to  state,  too,  that  the  men  who  con- 
stituted the  Cumberland  Presbytery  stood,  consti- 
tutionally, upon  as  high  ground  as  the  Presbyte- 
rian Church  offers.  They  were  regularly  licensed 
and  ordained  ministers.  No  charge  of  heresy  had 
ever  been  regularly  preferred  against  them.  On 
the  score  of  morality,  they  were  above  suspicion. 
No  men  in  the  South-west  stood,  in  this  respect, 
in  a  fairer  light  before  the  Presbyterian  Church, 
or  before  the  world. 

Secondly.  Allusion  has  been  made  briefly  to  the 
providential  aspect  of  the  origin  of  the  Church : 
what  are  the  providential  indications  of  its  history 
since  its  organization?  Its  origin  was  obscure; 
its  pretensions  were  moderate.  There  was  no 
flourish  of  trumpets.  It  had  none  of  the  advan- 
tages of  wealth,  of  literary  culture,  or  of  worldly 
influence.  But  what  has  been  its  history?  A 
little  one  has  become  a  thousond,  and  a  small  one  a 
strong  nation.  From  one  it  has  multiplied  into  a 
hundred  Presbyteries;  from  three  ministers  into 
about  twelve  hundred ;  and  from  the  scattered  and 
discouraged  congregations  w^hich  adhered  to  the 


24       Why  am  la  Cumlerland  Presbyterianf 

Presbytery  at  first,  to  a  membership  of  a  hundred 
and  twenty  thousand.  And  it  has  acquired  all 
this  increase  without  driving  the  plowshare  of 
division  through  the  congregations  of  other  de- 
partments of  the  Church;  it  has  made  its  increase, 
not  by  proselyting,  and  thus  producing  disorgani- 
zation and  confusion  in  society,  but  from  the  great 
world.  It  has  not  built  on  other  men's  founda- 
tions; it  has  not  reaped  where  other  men  had 
sown;  it  has  laid  its  own  foundation;  it  has  sown 
its  own  seed.  It  has,  by  its  labors,  contributed 
thousands  to  the  building  up  of  other  Churches, 
whilst  it  may  have  received  its  tens  in  return. 
These  statementa  are  made  in  no  vainglorious 
spirit;  they  are  simple  facts,  with  which  our 
friends,  and  our  enemies,  too,  if  we  have  them, 
ought  to  be  acquainted.  Are  there  no  providen- 
tial indications  in  such  a  history?  I  retrace  the 
steps  of  an  experience  reaching  through  fifty  years. 
It  goes  back  to  within  ten  years  of  the  organiza- 
tion of  the  Church.  I  call  to  mind  scores  of  the 
best  men  and  women  that  I  have  ever  known — a 
generation  of  believers  of  whom  the  world  was 
not  worthy.  The  most  of  that  generation  have 
passed   away.      1  recognize  their  names  on  th6 


Why  am  I  a  Cumherland  Presbyterian  ?      25 

gra\e-stones  in  almost  every  burying-place  in  the 
land.  But  they  died  in  the  faith.  The  Cumber- 
land Presbyterian  Church  was  their  spiritual  and 
nursing  mother.  Has  this  Church  lived  and  la- 
bored in  vain? 

Thirdly.  Has  the  Cumberland  Presbyterian 
Church  fulfilled  its  mission  as  a  distinct  member 
of  the  great  sisterhood  of  American  Churches? 
Is  it  ready  for  disintegration  and  absorption  into 
other  Communions?  What  do  its  present  aspects 
indicate?  It  is  more  earnestly  engaged  in  the 
work  of  education  than  it  has  ever  been.  It  is 
outstripped  by  no  Christian  denomination  in  the 
South-west  in  this  work.  In  the  North-west,  too, 
and  farther  East,  under  the  shadow  of  the  Alle- 
ghany Mountains,  and  in  the  far  West,  on  the 
Pacific  coast,  it  is  quietly,  but  surely,  building  up 
institutions  of  learning.  Its  religious  periodicals 
are  of  the  highest  character.  It  is  organizing  its 
pastoral  work  more  thoroughly  than  ever  before. 
This  looks  to  permanency.  In  the  work  of  pub- 
lication, in  the  midst  of  many  discouragements,  it 
is  still  struggling  upward.  Its  missionary  work 
is  greatly  embarrassed  from  the  late  troubles  of 
the  country,  but  still  is  not  to  be  despised.    We 


26       Why  am  la  Cumberland  Preshyterianf 

\\'^i\Q  passed  through  the  war  a  united  people. 
The  terrible  ordeal,  which  has  scorched  and  blast- 
ed others,  has  scarcely  singed  a  thread  of  our  gar- 
ments. Is  there  not  a  living  spirit  in  such  a 
people?  Has  God  forsaken  them,  or  will  he  do 
so?  Has  he  no  farther  work  for  them?  Beheve 
it  who  can.  The  truth  is,  a  wider  field  for  effort 
and  promised  usefulness  is  spread  out  before  them 
at  this  moment  than  was  ever  presented  before 
If  they  had  a  thousand  ministers  of  proper  spirit 
and  qualifications,  those  ministers  could  all  be  em- 
ployed; they  could  not  only  be  employed,  but 
supported.  I  ask  again,  Has  the  mission  of  such 
a  people  been  fulfilled?  Is  there  no  farther  space 
in  God's  great  vineyard  for  them?  I  do  not  so 
interpret  the  providences  of  God. 

Fourthly.  Will  the  writer  be  permitted,  without 
being  considered  as  violating  the  laws  of  delicacy, 
to  allude  briefly  to  his  own  experience?  Provi- 
dentially, he  was  brought  personally,  and,  as  he 
hopes,  experimentally,  under  the  influence  of  re- 
ligion by  the  agency  of  the  Cumberland  Presby- 
terian Church.  Its  earnest  ministry  presented 
the  truth  effectively,  as  he  hopes,  to  his  heart. 
By  the  same  agency  he  was  directed  to  Christ. 


Whj  am  la  Cumherland  Presbyterian?      27 

His  trembling  footsteps  were  skillfully  guided  in 
the  most  perilous  exigeuT^y  of  his  spiritual  history. 
I  would  not  limit  the  powder  and  goodness  of  God; 
he  might  have  found  other  agencies  for  the  ac- 
complishment of  this  w^ork.  When  I  consider, 
however,  all  the  circumstances  of  the  case,  I  do 
not  know  what  those  agencies  could  have  been. 
Thousands  of  persons  in  the  South-west,  fifty  years 
ago,  were  brought  under  religious  influence  by  the 
same  agency,  and  doubtless  converted  to  God,  who 
could  hardly  have  been  reached  in  any  other  man- 
ner. Is  there  nothing  in  all  this  ?  Are  such  provi- 
dences of  God  without  meaning?  His  providences 
are  often  difficult  to  be  understood;  but  it  seems 
to  me  that  I  can  easily  understand  the  import  of 
such  lessons  as  I  here  detail.  God  had  a  work 
for  the  Church  which  his  own  providence  brought 
into  existence.  He  makes  no  mistakes  in  his  ap- 
pointments. May  not  one  especially,  who  has 
been  so  highly  distinguished  by  the  grace  of  our 
God,  be  allow- ed  to  thank  Christ  Jesus  our  Lord,  who 
hath  enabled  him,  for  that  he  counted  him  faithful, 
putting  him  into  the  ministry'?  How  could  he  turn  his 
back  upon  his  spiritual  mother  ?  How  could  he 
forget  those  good  men  who  laid  their  hands  upon  his 


28       Why  am  1  a  Cumherland  Presht/ierianf 

head,  in  his  early  manhood,  and,  by  the  authoiity 
of  Christ,  bade  him,  "Go,  preach  a  precious  gos- 
pel to  wandering,  dying  men"?  Is  this  Church 
debased,  besotted,  the  patroness  of  error  and  sin? 
If  I  found  it  thus,  however  hard  the  struggle 
might  be,  I  should  feel  compelled  to  turn  my  back 
But  I  find  no  such  thing.  She  is  an  earnest, 
self-denying,  and  devoted  Church  yet.  The  fire 
which  was  kindled  in  her  youth  still  burns  upon 
her  altars;  she  still  proclaims  those  truths  which 
turned  this  wilderness  into  a  fruitful  field.  "  Then 
if  I  forget  thee,  0  Jerusalem,  let  my  right  hand 
forget  her  cunning.  If  I  do  not  remember  thee, 
let  my  tongue  cleave  to  the  roof  of  my  mouth; 
if  I  prefer  not  Jerusalem  above  my  chief  joy." 

IV.    MEASURES. 

Something  may  be  said  on  the  subject  of  meas- 
ures. I  use  the  term  in  its  sense  of  means  for  the 
promotion  of  the  interests  of  religion.  The  great 
measure,  in  every  branch  of  the  Church,  for  the 
conversion  and  edification  of  men,  is  the  preach- 
ing of  the  truth.  The  truth  is  the  sword  of  the 
Spirit.  The  apostle  calls  it  "'the  word  of  God." 
The  word  is  the  truth.      By  the  truth   we  are 


Why  am  I  a  Cumberland  Presbyterian  ?      29 

made  free.  By  the  truth  we  are  to  be  sanctified. 
The  Sph'it  of  God  is  the  spirit  of  truth.  We  are 
to  commend  "ourselves  by  manifestation  of  the 
truth  to  every  man's  conscience  in  the  sight  of 
God."  We  are  to  speak  "the  truth  in  love."  We 
are  chosen  "to  salvation  through  sanctification  of 
the  Spirit,  and  belief  of  the  truths  We  are  to 
purify  our  "souls  in  obeying  the  truth  through  the 
Spirit."  All  these  scriptural  expressions  indicate 
very  clearly  the  paramount  importance  of  the 
truth  in  the  great  v^ork  of  promoting  the  salvation 
of  men.  The  truth  is,  in  a  paramount  sense,  a 
means.  It  is  embodied  in  the  word;  it  is  present- 
ed and  urged  by  a  consecrated  ministry,  and  ren- 
dered effectual  by  the  Spirit  of  God.  But  there 
are  subordinate  means — measures  adopted  by  the 
Church  in  cooperation  with  the  Spirit  in  the  pro- 
motion of  the  interests  of  truth. 

1.  Cumberland  PresbyteHans  encourage  and 
labor  for  revivals  of  religion.  Other  Churches, 
it  is  true,  do  the  same  thing.  Still,  it  may  be 
said,  I  trust,  without  offense — at  least,  it  should 
be  said  without  offense — that  this  measure  is 
characteristic  in  a  higher  degree  of  this  Church 
than  of  the  ordinary  Churches  of  the  country.    I 

t 


30      Why  am  la  Cumberland  Pre^hyterianf 

have  said  that  Cumberland  Presbyterians  labor  for 
revivals  of  religion.  It  is  intended  to  make  the 
expression  significant.  They  do  not  merely  im- 
prove and  encourage  them  when  God  in  his  sov- 
ereign goodness  sends  them,  but  they  labor  and 
pray  for  them  as  dispensations  which  God  may  be 
expected  to  grant  in  consideration  of  earnest  la- 
bor, and  faithful  and  persevering  prayer.  Has  not 
God  said,  "Ask  ye  of  the  Lord  rain  in  the  time 
of  the  latter  rain"?  He  has  also  said,  "If  ye, 
being  evil,  know  how  to  give  good  gifts  unto  your 
children,  much  more  will  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask  him."  Can 
we  misunderstand  such  scriptures?  McGready 
and  his  people  sought  and  labored  for  a  revival. 
The  history  of  their  Church  covenant  is  familiar. 
They  made  a  revival  of  God's  work  a  subject  of 
special  prayer.  They  did  not  propose  to  originate 
that  work  themselves,  but  the  covenanted  prayer 
was,  that  God  would  revive  his  work.  They  prayed 
for  this  as  men  pray  for  the  conversion  of  sinners, 
or  for  the  pardon  of  their  own  sins.  God  heard 
and  answered.  Just  so  Cumberland  Presbyterians 
labor  and  pray  now.  It  is  a  distinguishing  char- 
acteristic. We  would  hardly  expect  it  to  be  other- 


Why  am  I  a  Cmnheiiand  Presbyterian?      81 

wise.  The  Church  originated  in  the  most  extensive 
revival  that  ever  occurred  upon  the  continent.  As  I 
have  said,  this  holy  fire  still  burns  upon  her  altars. 
2.  The  standard  of  ministerial  qualification  is 
practicnl;  it  is  adapted  to  the  wants  of  the  coun- 
try. It  will  be  borne  in  mind  that  this  was  one 
of  the  subjects  which  created  the  difficulties  that 
developed  themselves  into  the  formation  of  this 
Church.  I  desire  therefore  to  express  myself  the 
more  thoughtfully.  Let  the  writer  say,  then,  that 
he  will  go  as  far  as  any  reasonable  man  in  favor 
of  a  highly  educated  ministry.  He  has  been  la- 
boring to  this  end  for  thirty-five  years.  Plainly, 
however,  different  times  and  circumstances  re- 
quire different  degrees  of  ministerial  preparation. 
I  speak  of  scholastic  preparation.  A  standard 
adapted  to  its  times,  and  to  the  wants  of  a  people, 
is  a  practical  standard.  Every  man  who  pretends 
to  be  a  religious  teacher  should  have,  at  least,  a 
decent  education  in  the  ordinary  sciences,  and  in 
the  language  and  literature  of  his  own  country. 
It  is  a  reproach  to  religion  that  any  man  should 
think  of  assuming  the  sacred  office  without  such 
a  preparation  as  this.  Still,  it  is  true,  that  to  edu- 
cate a  ministry  universally  up  to  the  highest  edu- 


32      Why  am  la  Cumberland  Presby tenant 

cational  standard  of  the  country  is  impracticable. 
The  wants  of  the  world  w^ould  not  wait  on  us, 
should  we  make  the  attempt.     This  remark  is  par- 
ticularly applicable  to  past  times  in  this  part  of 
the   country.      It   is    partially  applicable  to    all 
times.     Whilst  we  need  men  who  can  stand  any- 
where, and  meet  error  and  irreligion  when  they 
come  indorsed  by  the  highest  pretensions  to  learn- 
ing and  science,  we  also  need  men  who  will  go  out 
^'into  the  streets  and  lanes  of  the  city;"  "into  the 
highways  and  hedges,  and  compel"  the  outcasts 
to  come  in.     Who  will  preach  to  the  lowly  coun- 
tryman in  the  retired  school -house,  or  in  his  own 
unpretending  home?     Who  will  follow  the  hardy 
pioneer  into  the  remote  wilderness,  and  break  to 
him  and  his  neighbors  the  bread  of  life?     We  re- 
flect upon  the  labors  and  self-denial  of  some  of  the 
fathers  of  this  Church,  and  we  are  astonished.    God 
needed  such  men,  and  he  called  them.     They  were 
men  for  their  times.     A  practical  Church  will  al- 
ways keep  its  eye  on  the  times,  the  wants  of  the 
age,  as  age  follows  age,  and  adapt  itself  to  these 
in  all  its  requirements  and  measures.     I  mean  by 
these,  of  course,  such  requirements  and  measures 
as  the  Scriptures  do  not  prescribe.     Where  the 


Why  am  1  a  Cumberland  Presbyterian^      33 

Scriptures  speak,  we  are  to  conform;  where  we 
are  left  to  our  own  discretion,  we  are  to  exercise 
our  discretion  wisely.  As  far  as  measures  were 
concerned,  the  Cumberland  Presbyterian  Church 
grew  up  out  of  an  attempt  to  apply  this  principle. 
The  men  whom  the  organization  saved  to  the  in- 
terests of  religion  would  have  been  an  ornament 
to  any  age  or  people.  The  principle  has  no  doubt 
been  too  loosely  applied  in  some  cases.  If  errors 
have  been  committed,  however,  time  and  experi- 
ence will  bring  the  correctives.  We  are  willing  to 
commit  the  future  to  the  providence  of  God,  and 
to  the  wisdom  of  those  who  shall  succeed  us. 

3.  I  present  a  specimen  of  the  results  of  the 
application  of  an  inflexible  rule  relating  to  minis- 
terial qualification.  Without  intending  to  be  offens- 
ive, I  use  the  Presbyterian  and  Episcopal  Churches 
as  illustrations.  The  county  in  which  the  writer 
lives  is  dotted  throughout  its  whole  extent  with 
Methodist,  and  Baptist,  and  Cumberland  Presby- 
terian congregations.  Good  men  are  preaching  to 
these  people  from  Sabbath  to  Sabbath.  The  labors 
of  such  men  are  bringing  hundreds  every  year  to 
the  knowledge  of  the  truth.  In  the  same  county 
are  two  Presbyterian  congregations,  organized 
2* 


34       Why  am  I  a  Cumberland  Preshyteriant 

about  the  commencement  of  the  present  century, 
made  up  of  beloved  and  good  people;  but  neither 
of  these  congregations  has  been  able,  for  twenty- 
five  years,  to  support  a  pastor.     In  the  county 
there  is  neither  an  Episcopahan  congregation  nor 
minister.     This  may  be  regarded  as  a  specimen  of 
the  religious  condition  of  a  large  portion  of  the 
South-west.     In  the  cities  and  large  towns  these 
Charches  have  settled  ministers,  and  their  minis- 
ters have  collected  congregations.      Now  I  will 
allow  that  in  such  localities  these  Churches  are 
fulfilling  a  good  and  useful  mission;  but  I  serious- 
ly and  earnestly  propound  the  question  with  all 
due  respect.  When,  or  how,  with  such  facilities  as 
they  have  been  furnishing  for  sixty  years,  would 
the  great  mass  of  the  people  of  this  country  be 
supplied  with  the  means  of  salvation?     This  is  a 
practical  question,  and  ought  to  be  answered.  Can 
these  denominations  answer  it?     They  have  in- 
fluence where    they  labor;    they  have  learning; 
they  have  social  position  to  be  desired;  they  have 
money;  without  doubt  they  have  their  share  of 
piety,  too;  but  I  repeat,  and  press  the  question, 
What  would  have  been  the  spiritual  condition  of 
the  two  past  generations  in  the  West  and  South- 


Why  am  I  a  Cumherland  Preshyterian?      35 

west  if  these  Churches  had  been  their  only  hope 
for  the  means  of  spiritual  life?  I  present  another 
question:  Can  any  system  of  administration  ful- 
fill the  mission  of  the  Church  which,  either  theo- 
retically or  from  the  necessities  of  its  practical 
workings,  overlooks  the  wants  of  the  great  masses 
of  mankind?  Who  will  say  that  these  are  irrele- 
vant questions? 

4.  Let  me  be  understood,  however,  upon  this 
subject  of  ministerial  qualification.  That  is  the 
best  ministration  w^hich  brings  most  men  to  the 
knowledge  of  the  truth,  and  to  practical  holiness; 
and  that  is  the  best  system  of  ministerial  training 
which  leads  most  certainly  to  such  a  result.  I 
know^  well  enough  that  neither  ignorance  nor 
coarseness  can  produce  any  good  thing.  The 
ignoramus  ought  to  be  content  with  his  proper 
level,  or  to  labor  with  manly  energy  to  raise  him- 
self above  it.  The  Cumberland  Presbyterian 
Church  is  now  furnishing  abundant  and  liberal 
means  of  ministerial  culture.  Our  young  men 
ought  to  be  ashamed  not  to  avail  themselves  of 
these  means.  For  myself,  if  I  had  my  preparation 
for  this  work  to  make,  as  I  had  it  to  make  fifty 
years  ago,  I  would  lay  a  deep  and  broad  founda- 


36       Why  am  I  a  Cumberland  Presbyterian^ 

tion;  I  would  "buy  the  truth,"  at  whatever  cost 
of  labor  and  self-denial;  I  would  endeavor  to  make 
myself,  in  the  fullest  sense  of  the  injunction,  a 
tvorJcman  who  should  not  need  to  he  ashamed,  rightly 
dividing  the  word  of  t7^idh.  Now,  however,  as  I  have 
said,  I  am  willing  to  commit  all  to  a  good  Provi- 
dence, and  to  the  counsel  of  those  who,  I  hope,  will 
be  wiser  and  better  men  than  their  predecessors. 

5.  A  distinguishing  characteristic  of  Cumber- 
land Presbyterian  preaching  has  been  the  earnest- 
ness and  the  closeness  with  which  a  personal  re- 
ligious experience  has  been  pressed  upon  the 
hearts  of  men  as  an  absolute  necessity.  If  one 
subject  has  been  prominent  above  all  others  in  our 
pulpits,  it  has  been  the  subject  of  the  new  birth. 
Every  minister  in  the  Church  has,  perhaps,  at 
some  time  or  other,  preached  upon  the  impressive 
text  furnished  by  our  Saviour:  "Except  a  man 
be  born  again,  he  cannot  see  the  kingdom  of 
God."  This  characteristic  has  been  inherited 
from  the  fathers  of  the  Church.  The  necessity 
of  the  new  birth  was  the  great  truth  which  took 
the  deepest  hold  upon  McGready's  heart.  It  was 
this  truth,  pow^erfully  presented,  which  moved 
the  heart  of  the  Church,  and  drove  thousands 


Wht/  am  la  Cumhertand Presl^temn?     3? 

from  a  dead  formalism,  and  a  false  security,  to  a 
thorough  reexamination  of  their  spiritual  state. 
It  is  not  necessary  to  dwell  upon  the  results  of 
such  reexaminations;  they  are  matters  of  both 
history  and  tradition.  It  is  possible  that  Cum- 
berland Presbyterian  ministers  have  sometimes 
erred  in  presenting  and  urging  certain  particular 
exercises  and  affections  as  an  absolute  experience 
in  all  cases.  Serious  and  honest  inquirers  may 
be  thus  discouraged.  There  is  another  danger. 
Religion  is  sometimes  presented  as  a  sort  of  or- 
deal to  be  passed  in  conversion.  The  impression 
is  liable  to  be  made  that  but  little  more  is  re- 
quired to  be  experienced  or  done.  Still,  to  insist 
upon  the  leading  truth ;  to  urge  persistently  that 
men  7nust  he  horn  again — must  become  new  crea- 
tures— must  be  horn  of  the  Spirit ;  that  without 
holiness  no  man  shall  see  the  Lord;  that  the  change 
from  sin  to  holiness  is  a  personal  experience, 
vital,  and  in  ordinary  cases  sensible,  is  the  plain 
duty  of  every  minister  who  would  take  the  Sa- 
viour and  his  apostles  as  models.  Certainly  we 
have  no  ministers  amongst  us  who  are  more  ear- 
nest and  faithful  in  presenting  these  great  truths 
than  Cumberland  Presbyterians.     I  desire  to  be 


38      Why  am  I  a  Cumberland  Preshi/terianf 

thoughtful  in  my  statements,  but  state,  neverthe* 
less,  that  I  do  not  think  them  even  equaled  in 
this  respect  by  any  ministry  in  the  country.  No 
class  of  men  are  more  furiously  assailed  by  those 
who  denounce  all  pretensions  to  experimental  re- 
ligion as  folly  and  fanaticism.  This  is  an  index 
of  the  estimate  in  which  their  earnestness  and 
power  are  held  by  opposers.  They  are  experi- 
mental preachers.  Even  their  error,  to  which  I 
have  alluded — if  such  is  allowed  to  be  an  error — 
is  an  error  on  the  side  of  safety.  Its  tendency 
is  to  drive  to  a  closer  and  more  searching  self-ex- 
amination. The  importance  of  this  can  hardly  be 
overestimated.    It  has  doubtless  saved  thousands. 

THE  LEADING  ASPECT  OF  THE  QUESTION  ITS  THEOLOGICAL 
ASPECT. 

But  the  leading  aspect  of  the  question  which  we 
are  now  considering  is  its  theological  aspect.  What- 
ever may  be  useful  in  Church  order,  true  in  his- 
tory, or  practical  in  measures,  is  all  uselessly 
urged,  unless  it  appear  that  the  object  of  the  or- 
ganization of  the  Cumberland  Presbyterian  Church 
is  to  promote  the  truth,  as  God  has  revealed  it  to 
men.     We  may  be  zealous  and  efficient  in  pro- 


Why  am  I  a  Cumherland  Vreshi/terian  ?     39 

moting  falsehood.  Our  very  zeal  and  efficiency 
render  us  the  more  dangerous.  What  is  the  the- 
ology of  this  Church?  What  does  it  teach?  Does 
it  derive  its  doctrines  from  the  traditions  or  com- 
mandments of  men,  from  pJdlosapht/  falseli/  so  called, 
or  from  the.  Scriptures?  I  propose  a  very  brief 
but  candid  examination  of  this  subject  in  some 
of  its  most  vital  parts.  My  examination  may  in- 
volve what  seems  to  be  polemic.  It  is  not  in- 
tended, however,  to  be  polemic.  As  I  have  said, 
I  present  a  few  of  the  most  vital  doctrines  of  the 
Cumberland  Presbyterian  Church.  I  shall  aim 
to  do  this  kindly  and  respectfully.  Let  these 
doctrines  be  examined.  If  they  are  not  accord- 
ing to  truth,  let  them  be  rejected.  If,  however, 
they  are  according  to  truth,  we  are  right  in  being 
what  we  are,  by  whatever  name  we  may  be  called. 
The  world,  therefore,  must  tolerate  us,  because 
God  wiU  certainly  do  so. 


I.     GOD,    HIS   CHARACTER,    AND    THE    MODE   OF   HIS 
EXISTENCE. 

1.  We  commence  at  the  foundation  of  all  re- 
ligion.    There  is  nothing  distinctive  in  this,  but 


40     Why  am  Ta  Cumherlani  Prcdlytenant 

it  is  nocGssary  as  a  first  link  in  our  chain.  There 
is  one  God,  and  one  only.  "Hear,  0  Israel!  the 
Lord  our  God  is  one  Lord."  Thus  Israel  was 
taught  by  Moses,  and  the  lesson  was  repeated  by 
the  Saviour.  "I  am  God,  and  there  is  none  else." 
"I  am  God,  and  there  is  none  like  me."  "I  am 
the  Lord,  and  there  is  none  else;  there  is  no  God 
beside  me."  An  acknowledgment  of  the  exist- 
ence of  God  is  a  primary  article  in  every  relig- 
ious creed ;  the  acknowledgment  of  the  unity  of 
God,  in  every  creed  which  deserves  to  be  men- 
tioned. 

2.  "  God  is  a  Spirit,  infinite,  eternal,  and  un- 
changeable in  his  being,  wisdom,  powder,  holiness, 
justice,  goodness,  and  truth."*  "There  is  but 
one  only  living  and  true  God,  who  is  infinite  in 
being  and  perfection;  a  most  pure  spirit,  invisible, 
without  body,  parts,  or  passions ;  immutable,  im- 
mense, eternal,  incomprehensible,  almighty,  most 
wise,  most  holy,  most  free,  most  absolute,  work- 
ing all  things  according  to  the  counsel  of  his  own 
immutable  and  most  righteous  will,  for  his  own 
glory;  most  loving,  gracious,  merciful,  long-suffer- 

*  Catechism. 


Why  am  1  a  Cumtertand  Prcshf/Urknf     41 

ing;  abundant  in  goodness  and  truth;  forgiving 
iniquity,  transgression,  and  sin;  the  rewarder  of 
them  that  diligently  seek  him;  and  withal  most 
just  and  terrible  in  his  judgments,  hating  all  sin, 
and  who  will  by  no  means  clear  the  guilty."* 
The  apostle  says  :  "  He  that  cometh  to  God  must 
believe  that  he  is,  and  that  he  is  a  rewarder  of 
them  that  diligently  seek  him."  The  intelligent 
worship  of  such  a  being  as  is  here  described  must 
have  a  good  moral  and  spiritual  effect  upon  the 
worshiper. 

3.  "There  are  three  persons  in  the  Godhead: 
the  Father,  the  Son,  and  the  Holy  Ghost."  f  The 
apostle  represents  the  subject  thus:  "There  are 
three  that  bear  record  in  heaven :  the  Father,  the 
Word,  and  the  Holy  Ghost;  and  these  three  are 
one."  Our  Saviour  directed  that  baptism  should 
be  administered  "  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost."  The  apos- 
tolic benediction  is  pronounced  in  the  name  of 
the  same  three  persons :  "  The  grace  of  our  Lord 
Jesus  Christ,  and  the  love  of  God,  and  the  com- 
munion  of  the    Holy    Ghost,  be   with   you  aJi 

*  Confession  of  Faith.  f  Catechism. 


42      Why  am  1  a  Gumlcrland  Preshi/terianf 

Amen."  We  receive  the  doctrine  of  the  Trinity 
as  a  matter  of  faith,  not  pretending  to  explain  it. 
It  is  taught  in  the  Scriptures.  We  can  see  great 
and  glorious  reasons  why  the  Divine  Being  should 
ktve  existed  in  this  manner.  We  accept  with 
gatitude  and  admiration  what  the  Scriptures 
t'jach  on  this  subject,  and  forbear  to  press  our  in- 
c^uiries  farther.  We  remember  the  language  of 
the  patriarch  :  "  Canst  thou  by  searching  find  out 
(jrod?  Canst  thou  find  out  the  Almighty  to  per- 
fection? It  is  as  high  as  heaven,  what  canst  thou 
do?  deeper  than  hell,  what  canst  thou  know?  The 
measure  thereof  is  longer  than  the  earth,  and 
broader  than  the  sea."  We  are  not  surprised  at 
finding  profound  and  unfathomable  mysteries  in 
the  mode  in  which  the  Infinite  One  exists.  An 
extended  argument  might  be  made  on  the  subject, 
but  this  is  not  the  place  for  it. 


II.    DECREES   OF    GOD. 

"God  did,  by  the  most  wise  and  holy  counsel 
of  his  own  will,  determine  to  bring  to  pass  what 
should  be  for  his  own  glory. 

"  God  has  not  decreed  any  thing  respecting  his 


Why  am  I  a  Cumberland  Preshi/terian?     48 

creature  man  contrary  to  his  revealed  will  or  writ- 
ten word,  which  declares  his  sovereignty  over  all 
his  creatures,  the  ample  provision  he  has  made  for 
their  salvation,  his  determination  to  punish  the 
finally  impenitent  with  everlasting  destruction, 
and  to  save  the  true  believer  with  an  everlasting 
salvation."  * 

"  The  decrees  of  God  are  his  purpose,  whereby, 
according  to  the  counsel  of  his  own  will,  he  hath 
foreordained  to  bring  to  pass  what  shall  be  for  his 
own  glory:  sin  not  being  for  God's  glory,  there- 
fore he  hath  not  decreed  it."  t 

These  passages  deserve  some  notice. 

1.  God  decreed  to  bring  to  pass  what  shall 
be  for  his  own  glory.  We  would  have  expected 
this.  An  intelligent  being  would  not  act  without 
purpose  or  design.  No  serious  and  thoughtful 
man  intends,  or  purposes  deliberately  and  unnec- 
essarily, to  dishonor  and  degrade  himself.  Much 
less  would  we  expect  such  a  purpose  on  the  part 
of  God.  Our  impression  upon  this  subject  is 
strengthened  when  we  consider  that  the  greatest 
happiness  of  his    creatures    brings    the   greatest 

*  Confession  of  Faith.  f  Catechism. 


44      Why  am  t  a  Cumhertand  Predf/ierianf 

glory  to  himself.  The  greatest  honor,  and  even 
the  greatest  satisfaction  of  a  parent,  unless  he  is 
destitute  of  the  feelings  of  a  parent,  are  derived 
from  the  prosperity  and  happiness  of  his  children. 
The  same  principle  is  illustrated  in  the  case  of  a 
great  and  good  ruler.  His  greatest  glory  and 
happiness  are  derived  from  the  prosperity  and 
happiness  of  his  people.  From  all  we  know  of 
God,  we  are  sure  it  is  thus  with  him.  His  greatest 
glory  and  satisfaction  arise  from  the  happiness  of 
his  creatures. 

2.  But  sin  is  not  "for  God's  glory,  therefore  he 
hath  not  decreed  it."  God  has  not  decreed  the 
existence  of  sin.  Sin  is  ruinous  to  his  creatures, 
and  for  this  reason,  in  addition  to  a  thousand 
others,  it  is  dishonoring  to  God.  Sin  is  in  conflict 
with  the  nature  of  God;  it  is  in  conflict  with 
every  motive  by  which  we  could  conceive  of  his 
being  actuated;  it  is  in  conflict  with  all  the  re- 
quirements of  his  word.  How,  then,  can  we  admit 
that  he  decreed  the  existence  of  sin?  How  can 
we  admit  that  contradictory  purposes  exist  in  his 
mind  at  the  same  time?  How  ran  we  admit  that 
he  determined,  or  rather  predetermined,  his  own 
glory,  and,  at  the  same  time,  the  existence  of 


Why  am  I  a  Cumberland  Presbyterian'^     46 

sin,  when  they  are   in  direct   conflict  with   one 
another? 

3.  But  sin  exists.  Therefore  some  things  ex- 
ist which  God  did  not  decree;  or  if  we  choose  to 
call  sin  an  occurrence,  some  things  occur,  the  oc- 
currence of  which  God  did  not  determine.  I  use 
the  latter  form  of  expression  in  order  to  adapt 
myself  to  a  particular  theory  of  the  metaphysical 
nature  of  sin.  God  does  not  will  every  thing 
which  is  willed;  does  not  do  every  thing  which  is 
done.  Man  has  a  will  as  well  as  God ;  his  will  is 
as  essentially  free  as  the  will  of  God.  It  cannot 
take  so  wide  a  range  as  the  will  of  God.  One 
reason  is,  that  the  knowledge  of  God  is  infinitely 
more  extended  than  the  knowledge  of  man;  but 
within  the  range  of  objects  to  which  it  may  be 
directed,  the  will  of  man  is  as  essentially  free  as 
the  will  of  God.  I  speak  with  reverence,  but 
what  I  say  is  true.  Then  God  may  choose  one 
thing  and  man  may  choose  another,  and  may  de- 
velop his  choice  into  action  in  conflict  with  the 
will  of  God.  God  overlooks,  and  may  overrule, 
man's  wrong  choice  and  action,  and  turn  them  aside 
from  their  object.  He  overlooks  and  overrules 
every  thing  which   is   purposed  and  done.     He 


46      Why  am  la  Cumlerland  Preshyteriant 

makes  the  wrath  of  man  to  praise  him,  and  restrains 
the  remainder  of  the  wrath,  but  does  not  himself 
either  purpose  or  bring  about  the  wrath.  A  good 
and  wise  ruler  overlooks  his  charge,  encourages 
the  obedient,  restrains  the  disobedient,  punishes 
offenders,  and  by  their  punishment  strengthens 
his  OAvn  authority,  and  makes  himself  more  efficient 
for  good.  By  these  latter  measures  he  makes 
disobedience  and  sin  contribute  to  a  good  end;  but 
he  did  not  purpose  or  plan  the  disobedience  and 
sin.  He  did  not  need  them.  God  exercises  a 
good  and  gracious  providence  over  the  affairs  of 
men,  but  he  does  not  decree  the  existence  of  sin. 
How  could  a  good  ruler  purpose,  or  bring  about, 
rebellion  on  the  part  of  his  subjects? 

4.  "God  has  not  decreed  any  thing  respecting 
his  creature  man  contrary  to  his  revealed  will  or 
written  word."  It  is  true  Moses  says,  "The  secret 
things  belong  unto  the  Lord  our  God;  but  those 
things  which  are  icvealed  belong  unto  us,  and  our 
children  forever,  that  we  may  do  all  the  words  of 
this  law."  Does  Moses  intend  to  teach  that  there 
may  be  purposes  in  the  Divine  mind  contrary  to 
those  revealed  in  the  Scriptures?  Such  a  suppo- 
sition would  imply  a  frightful  charge  against  the 


Why  am  I  a  Cumberland  Preshyierian?     47 

Almighty.  Certainly  no  serious  man  would  make 
such  a  charge.  Double-dealing  and  falsehood  are 
the  resorts  of  weakness.  But  there  is  no  weak- 
ness in  God.  He  fears  no  responsibility  which 
may  arise  from  speaking  the  truth,  and  the  whole 
truth,  as  far  as  it  may  be  needful  to  us.  There 
are,  doubtless,  purposes  in  the  mind  of  God  which 
are  unknown  to  us,  and  which  we  have  no  interest 
in  understanding;  still,  we  do  not  think  of  admit- 
ting that  any  of  these  purposes  are  in  conflict  with 
what  he  has  revealed.  He  has  purposes  in  rela- 
tion to  the  planet  Jupiter,  but  he  has  not  revealed 
those  purposes  to  us,  for  the  sufficient  reason  that 
we  have  no  interest  in  knowing  what  such  pur- 
poses are.  This  will  serve  as  an  illustration.  He 
has  revealed  the  Scriptures  to  us,  and  not  to  the 
inhabitants  of  Jupiter — if  we  suppose  even  that 
it  has  inhabitants.  Still,  it  would  be  difficult  for 
US  to  believe  that  in  the  administration  of  the 
affairs  of  another  planet  he  is  unjust,  cruel,  oppres- 
sive— that  his  purposes,  as  developed  there,  are  in 
conflict  with  his  purposes  as  developed  here.  I 
say,  farther,  that  with  the  knowledge  which  we 
now  have,  it  would  be  impossible  for  us  to  believe 
it.     These  secret  things,  then,  are  not  contrary  to 


48      Why  am  I  a  Cumberland  Presbyterian? 

any  thing  which  God  has  revealed  to  us  in  hifl 
written  word. 


III.  THE  DOCTRINE  OF  DECREES  OF  GOD  AS  PRESENTED 
IN  THE  CONFESSION  OF  FAITH  OF  THE  PRESBYTE- 
RIAN CHURCH. 

I  present  a  few  sections  from  the  chapter  on 
"God's  Eternal  Decree,"  in  the  Confession  of 
Faith  of  the  Presbyterian  Church.  I  do  this  that 
different  views  may  be  placed  side  by  side : 

"  God  from  all  eternity  did,  by  the  most  wise 
and  holy  counsel  of  his  own  will,  freely  and  un- 
changeably ordain  whatsoever  comes  to  pass ;  yet, 
so  as  thereby  neither  is  God  the  author  of  sin; 
nor  is  violence  offered  to  the  will  of  creatures, 
nor  is  the  liberty  or  contingency  of  second  causes 
taken  away,  but  rather  established. 

"By  the  decree  of  God,  for  the  manifestation 
of  his  glory,  some  men  and  angels  are  predestin- 
ated unto  everlasting  life,  and  others  foreordained 
to  everlasting  death. 

"  These  angels  and  men  thus  predestinated  and 
foreordained  are  particularly  and  unchangeably 
designed;  and  their  number  is  so  certain  and  defi- 


Why  am  I  a  Cumberland  Presbyterian?     49 

lute,  that  it  cannot  be  either  increased  nor  dimin- 
ished. 

"  Those  of  mankind  that  are  predestinated  unto 
life,  God,  before  the  foundation  of  the  world  was 
laid,  according  to  his  eternal  and  immutable  pur- 
pose, and  the  secret  counsel  and  good  pleasure  of 
his  will,  hath  chosen  in  Christ,  unto  everlasting 
glory,  out  of  his  mere  free  grace  and  love,  without 
any  foresight  of  faith  or  good  works,  or  persever- 
ance in  either  of  them,  or  any  other  thing  in  the 
creature,  as  conditions  or  causes  moving  him  there- 
unto; and  all  to  the  praise  of  his  glorious  grace. 

"As  God  hath  appointed  the  elect  unto  glory, 
so  hath  he,  by  the  eternal  and  most  free  purpose 
of  his  will,  foreordained  all  the  means  thereunto. 
Wherefore,  they  who  are  elected  are  fallen  in 
Adam;  are  redeemed  by  Christ;  are  effectually 
called  unto  faith  in  Christ  by  his  Spirit  working 
in  due  season;  are  justified,  adopted,  sanctified, 
and  kept  by  his  power  through  faith  unto  salvar 
tion.  Neither  are  any  other  redeemed  by  Christ, 
effectually  called,  justified,  adopted,  sanctified, 
and  saved,  but  the  elect  only. 

"  The  rest  of  mankind  God  was  pleased,  accord- 
ing to  the  unsearchable  counsel  of  his  own  will, 
3 


50      Why  am  la  Cumberland  Presbyterian? 

whereby  he  extendeth  or  withholdeth  mercy  as  he 
pleaseth,  for  the  glory  of  his  sovereign  power  over 
his  creatures,  to  pass  by,  and  to  ordain  them  to 
dishonor  and  wrath  for  sin,  to  the  praise  of  his 
glorious  justice."  * 

"  God's  decrees  are  the  wise,  free,  and  holy  acts 
of  the  counsel  of  his  own  will,  whereby,  from  all 
eternity,  he  hath,  for  his  own  glory,  unchangeably 
foreordained  whatsoever  comes  to  pass  in  time, 
especially  concerning  angels  and  men. 

"God,  by  an  eternal  and  immutable  decree,  out 
of  his  mere  love,  for  the  praise  of  his  glorious 
grace,  to  be  manifested  in  due  time,  hath  elected 
some  angels  to  glory,  and,  in  Christ,  hath  chosen 
some  men  to  eternal  life,  and  the  means  thereof, 
and  also,  according  to  his  sovereign  power,  and 
the  unsearchable  counsel  of  his  own  will,  (where- 
by he  extendeth  or  withholdeth  favor  as  he  pleas- 
eth,)  hath  passed  by,  and  foreordained  the  rest  to 
dishonor  and  wrath,  to  be  for  their  sin  inflicted, 
to  the  praise  of  his  glorious  justice."  f 

"The  decrees  of  God  are  his  eternal  purpose, 

*  Confession  of  Faith  of  the  Presbyterian  Church. 
•(Larger  Catechism  of  the  Presbyterian  Church. 


Why  am  I  a  Cumberland  Presbyterian  ?     51 

according  to  the  counsel  of  his  own  will,  whereby, 
for  his  own  glory,  he  hath  foreordained  whatsoever 
comes  to  pass."  * 

I  do  not  introduce  these  passages  for  the  pur- 
pose of  commenting  upon  them.  Certainly  it 
would  afford  me  no  pleasure  to  stir  up  old  waters 
of  bitterness,  and  no  such  design  is  entertained. 
But  I  am  not  a  Presbyterian — I  am  not  an  adher- 
ent of  the  Confession  of  Faith  from  which  these 
extracts  are  made.  Why  am  I  not?  The  diffi- 
culties are  found  in  the  passages  themselves,  and 
in  cognate  passages  which  will  come  up  hereafter. 
I  am  a  Cumberland  Presbyterian.    Why? 

1.  If  I  say  that  "God  from  all  eternity  did  un- 
changeably ordain  whatsoever  comes  to  pass,"  /,  at 
least,  am  compelled  to  admit  that  God  ordained  the 
introduction  of  sin — all  the  actual  sins  which  have 
been  committed  from  the  bginning  to  the  present 
time.  These  are  events  which  have  come  to  pass. 
I  have  my  eye,  of  course,  upon  the  restriction 
which ,  is  thrown  around  this  broad  statement : 
"  Yet  so  as  thereby  neither  is  God  the  author  of 
sin;  nor  is  violence  offered  to  the  will  of  creatures; 

*  Shorter  Catechism  of  the  Presbyterian  Church. 


52      Why  am  I  a  Cumberland  Presh?/terianf 

nor  is  the  liberty  or  contingency  of  second  causes 
taken  away,  but  rather  established."  Is  there  no 
difficulty  in  believing  these  statements  consistent 
with  one  another?  A  man  may  say  that  "God 
ordains  whatsoever  comes  to  pass;"  and  then  say 
that  "God  is  not  the  author  of  sin;"  and  we  may 
give  him  who  so  says  the  credit  of  believing  what 
he  says;  still,  the  uninitiated  mind  will  always 
falter.  It  will  be  very  difficult  to  divest  it  of  the 
impression  that  the  two  propositions  are  contra- 
dictory. I  need  not  say  thjit  if  contradictory,  one 
of  them  is  false. 

2.  If  I  say  that  "by  the  decree  of  God,  for  the 
manifestation  of  his  glory" — or  on  any  other  ac- 
count— "some  men  and  angels  are  predestinated 
unto  everli^sting  life,  and  others  foreordained  to 
everlasting  death;"  and  that  "these  angels  and 
men  thus  predestinated  and  foreordained  are  par- 
ticularly and  unchangeably  designed,  and  their 
number  is  so  certain  and  definite  that  it  cannot  be 
either  increased  nor  diminished,"  it  seems  to  me 
that  I  am  compelled  to  admit  that  all  labor,  effort, 
watchfulness,  and  prayer,  in  the  matter  of  my 
personal  salvation,  are  useless.  I  know  well 
enough  that  the  practice  of  good  and  wise  men  is 


Why  am  la  Cumberland  Presbyterian?      55 

in  conflict  with  their  theory  on  this  subject,  but 
still  I  submit  the  question  sincerely,  whether  my 
deduction  from  the  theory  is  not  legitimate.  At 
least  this  is  the  impression  which  the  theory  will 
always  make  upon  the  common  mind. 

3.  The  doctrine  of  the  passages  which  we  are 
here  considering  throws  too  far  into  the  background 
the  practical  truths  of  human  freedom  and  human 
responsibility.  If  the  destinies  of  men  are  un- 
changeably designed  and  fixed,  what  is  human 
freedom  worth?  And  what  is  the  consideration 
in  connection  with  human  responsibility  which  can 
make  an  appeal  to  the  heart  and  conscience  avail- 
able? 

These  and  kindred  doctrines  created  the  diffi- 
culties in  the  Presbyterian  Church  which  resulted 
in  the  organization,  or  rather,  as  I  have  said  be- 
fore, in  the  reorganization  of  the  Cumberland 
Presbytery,  out  of  which  the  Cumberland  Pres- 
byterian Church  has  grown.  Did  the  good  men 
who  took  the  lead  in  the  organization  stumble 
where  there  was  no  stumbling-stone?  And  are 
Cumberland  Presbyterians  still  making  a  distinc- 
tion where  there  is  no  difference?  The  reader 
will  judge. 


54       Why  am  la  Cumberland  Presbyterian^ 

4.  Let  us  consider  these  questions  for  a  moment 
practically.  Do  not  the  Scriptures  universally 
teach  that  men  may  be  saved  if  they  will?  Do 
they  not  clearly  set  forth  that  God  wills  the  sal- 
vation of  all  men,  but  that  some  men  do  not  will 
their  own  salvation?  Does  not  the  Saviour  say: 
"Ye  will  not  come  to  me  that  ye  might  have  life"? 
Docs  not  Moses  speak  thus  to  his  people:  "I  call 
hearen  and  earth  to  record  this  day  against  you 
thai  I  have  set  before  you  life  and  death,  blessing 
and  cursing;  therefore  choose  life,  that  both  thou 
and  thy  seed  may  live"?  And  Isaiah  in  the  fol- 
lowing manner :  "  If  ye  be  iviUing  and  obedient^  ye 
shall  eat  the  good  of  the  land;  but  if  ye  r-efuse 
and  rebel,  ye  shall  be  devoured  with  the  sword,  for 
the  mouth  of  the  Lord  hath  spoken  it."  It  is  not 
proposed  to  make  an  argument.  I  have  already 
intimated  this.  But  how  can  we  be  authorized  to 
use  so  strong  language  concerning  the  purposes  of 
God  in  regard  to  men  and  angels,  as  we  find  in  the 
passages  which  we  are  considering,  when  we  have 
such  scriptures,  and  scores  of  others  of  similar 
import,  before  our  eyes?  God  says,  /  will ;  but 
when  we  speak  of  his  being  pleased^  according  to 
the  unsearchable  counsel  of  his  own  will,  to  pass  by 


Why  am  la  Cumherland  Presbyterian?      55 

the  rest  of  manJcind,  and  to  ordain  them  to  dishonor 
and  wrath,  do  we  not  say  that  God  ivill  not  ?  I  sub- 
mit the  question,  whether  the  logic  of  these  para- 
graphs, and  the  logic  of  the  Scriptures,  practically 
expounded,  do  not  lead  in  opposite  directions. 

"Seek  ye  the  Lord  while  he  may  be  found; 
call  ye  upon  him  while  he  is  near.  Let  the  wicked 
forsake  his  w^ay,  and  the  unrighteous  man  his 
thoughts;  and  let  him  return  unto  the  Lord,  and 
he  will  have  mercy  upon  him,  and  to  our  God,  and 
he  will  abundantly  pardon."  What  is  the  import 
of  such  a  scripture?  Is  it  not  that  if  man  will, 
God  will?  It  seems  to  me  that  I  need  not  reason 
on  this  subject. 


IV.     GOD   CREATOR   AND    PRESERVER. 

God  is  the  creator  and  preserver  of  all  things. 
He  "created  man  in  his  own  image."  He  "made 
man  upright."  When  finished,  all  things  were 
found  to  be  "very  good."  God  is  the  preserver 
of  all  things.  Of  men  Paul  says:  "In  him  we 
live,  and  move,  and  have  our  being."  God  is  said 
to  feed  the  fowls  of  the  air ;  to  heautify  the  lilies  ; 
and  to  clothe  the  grass  of  the  field;  to  observe  the 


56       Why  am  I  a  Cumberland  Presbyterian? 

falling  of  the  sparrow,  and  to  number  the  very  hairs 
of  our  head.  His  providence  is  constant,  careful, 
and  ubiquitous.  "Whither  shall  I  go  from  thy 
Spirit?  or  whither  shall  I  flee  from  thy  presence? 
If  I  ascend  up  into  heaven,  thou  art  there ;  if  I 
make  my  bed  in  hell,  behold  thou  art  there;  if  I 
take  the  wings  of  the  morning,  and  dwell  in  the 
uttermost  parts  of  the  sea,  even  there  shall  thy 
hand  lead  me,  and  thy  right  hand  shall  hold  me," 
"Except  the  Lord  build  the  house,  they  labor  in 
vain  that  build  it;  except  the  Lord  keep  the  city, 
the  watchman  waketh  but  in  vain."  God  does  not 
create  thought  or  feeling,  but  he  creates  him  who 
thinks  and  feels.  The  same  principle  applies  to 
choice  and  action.  He  overlooks  every  thought 
and  affection,  every  choice  and  action.  He  assists 
our  feebleness  by  his  providence;  directs  our 
steps;  by  his  own  good  hand  restrains  us  in  our 
waywardness,  and  "  as  a  father  pitieth  his  children, 
so  he  pitieth  them  that  fear  him." 


V.    SIN   AND   FALL   OF   MAN. 

Man  sinned,  and  fell  from  his  primitive  state. 
Our  first  parents  not  only  sinned  themselves,  but 


Why  am  I  a  Cumberland  Presbyterian?     57 

they  involved  their  posterity  in  their  sin  and  ruin. 
**By  the  offense  of  one  judgment  came  upon  all 
men  to  condemnation."  "By  one  man's  disobedi- 
ence many  were  made  sinners."  "By  one  man  sin 
entered  into  the  world,  and  death  by  sin,  and 
so  death  passed  upon  all  men,  for  that  all  have 
sinned."  By  the  sin  of  our  first  parents, "  They  fell 
from  their  original  righteousness  and  communion 
with  God,  and  so  became  dead  in  sin,  and  wholly 
defiled  in  all  the  faculties  and  parts  of  soul  and 
body." 

"  They  being  the  root  of  all  mankind,  by  their 
sin  all  were  made  sinners,  and  the  same  death  in 
sin  and  corrupted  nature  was  conveyed  to  all  their 
posterity  descending  from  them  by  ordinary  gen- 
eration. 

"  From  this  original  corruption,  whereby  we  are 
utterly  indisposed,  disabled,  and  made  opposite  to 
all  good,  and  wholly  inclined  to  all  evil,  do  pro- 
ceed all  actual  transgressions."* 

No  man  who  respects  the  Bible  doubts  that  the 
first  parents  of  our  race  sinned  and  fell.  When 
we  speak,  however,  of  their  sin's  involving  their 

*  Confession  of  Faith. 

3*  i*^- 


68       Why  am  la  Cumberland  Presbyterian^ 

posterity,  difficulties  arise  in  some  minds.  It  is 
not  proposed  to  consider  here  all  these  difficulties, 
or,  indeed,  any  of  them,  except  such  as  may  be 
relieved,  in  some  degree  at  least,  in  a  practical 
manner,  and  in  a  few  words.     And — 

1.  The  scriptures  which  have  been  quoted  settle 
the  question  most  certainly,  that  the  father  of 
our  race  was  in  some  sense  the  representative  of 
the  race  in  his  first  sin.  In  consequence  of  his 
sin,  death  has  been  entailed  upon  them.  In  con- 
sequence of  his  sin,  human  nature  has  become  de- 
praved, and  men  become  practical  sinners.  It 
seems  to  me  that  these  propositions  are  unques- 
tionable. They  are  fully  acknowledged  in  the  pas- 
sages here  quoted  from  the  Confession  of  Faith. 

2.  We  have  a  practical  illustration  of  the  truth 
that  the  sin  of  our  first  parents  involved  their 
race.  It  is  the  follow^ing:  God  pronounced  a 
curse  upon  the  serpent,  another  upon  the  woman, 
and  a  third  upon  the  man.  "Unto  the  woman  he 
said,  I  will  greatly  multiply  thy  sorrow  and  thy 
conception;  in  sorrow  thou  shalt  bring  forth  chil- 
dren; and  thy  desire  shall  be  to  thy  husband,  and 
he  shall  rule  over  thee.  And  unto  Adam  he  said, 
Because  thou  hast  hearkened  ^anto  the  voice  of 


Why  am  I  a  Cumherland  Presbyterian?     59 

thy  wife,  and  hast  eaten  of  the  tree  of  which  I 
commanded  thee,  saying,  Thou  shalt  not  eat  of  it: 
cursed  is  the  ground  for  thy  sake;  in  sorrow  shalt 
thou  eat  of  it  all  the  days  of  thy  life;  thorns  and 
thistles  shall  it  bring  forth  to  thee;  and  thou  shalt 
eat  the  herb  of  the  field.  In  the  sweat  of  thy 
face  shalt  thou  eat  bread,  till  thou  return  unto 
the  ground ;  for  out  of  it  wast  thou  taken :  dust 
thou  art,  and  unto  dust  shalt  thou  return."  Now, 
it  is  very  evident  that  all  these  maledictions  are 
literally  inflicted  upon  the  descendants  of  those 
against  whom  they  were  pronounced.  The  woman 
is  a  sufferer,  as  it  was  said  she  should  suffer.  We 
are  astonished  when  we  compare  what  God  said 
to  our  first  mother  in  the  garden  with  what  her 
daughters  have  experienced  for  six  thousand  years, 
and  still  experience.  The  ground  still  produces 
thorns  and  thistles;  man  still  secures  his  bread 
by  his  daily  toil,  and  at  length  returns  to  the  dust 
from  which  he  was  taken. 

I  have  not  thought  proper  to  introduce  the  case 
of  the  serpent  engaged  in  the  temptation,  and  the 
overthrow  of  the  first  parents  of  our  race.  Dr. 
Dwight  alludes  to  this  subject  very  expressively. 
The  following  is  a  passage  from  him.     Says  he: 


60       Why  am  la  Cumberland  Presbyterian? 

"The  enmity  which  was  announced,  and  which 
has  existed  between  the  seed  of  the  woman  gen- 
erally— that  is,  mankind — and  the  seed  of  the 
serpent,  has  been  a  source  of  innumerable  evils  to 
the  serpent.  Animals  of  this  kind  have  ever 
been  peculiarly  hated  and  hunted,  peculiarly  at- 
tacked, and  destroyed  from  the  beginning.  Even 
the  harmless  ones  do  not  escape.  A  war  of  ex- 
termination has  plainly  been  declared  against 
them,  and  carried  on  through  all  generations  with 
unrelaxing  and  unceasing  animosity.  In  conse- 
quence of  this  hostility,  millions  of  them  have 
probably  perished  which  otherwise  might  have 
continued  through  the  date  allotted  by  Provi- 
dence to  their  being.  In  the  meantime,  not  a 
small  number  of  the  human  race  have  fallen  vic- 
tims to  the  enmity  of  these  venomous  beings,  and 
have  usually  been  wounded  in  the  very  part  of 
the  body  mentioned  in  this  prediction."* 

We  infer  from  all  these  facts  that  the  primitive 
sin  involved  more  than  the  original  parties.  The 
Catechism  describes  the  matter  thus :  "  The  cov- 
enant being  made  with  Adam,  not  only  for  him- 

*  Sermon  XXVIII. 


Why  am  I  a  Cumberland  Presht/ferian?     61 

self,  but  for  his  posterity,  all  mankind  descending 
from  him  by  ordinary  generation  sinned  in  him, 
and  fell  with  him  in  his  first  transgression." 

3.  It  is  not  intended  by  all  this  that  the  pos- 
terity of  Adam  in  any  real  sense  committed  his 
sin.  He  was,  as  I  have  said  before,  our  repre- 
sentative. It  is  difficult  to  see  how  we  can  fail 
to  feel  the  force  of  this  truth.  As  our  representa- 
tive, he  sinned  for  us  ;  thus  we  sinned  in  him.  He 
sinned  for  us,  as  Christ  died  for  us.  We  sinned 
in  him,  in  the  same  sense  in  which  the  believer 
obeys  in  Christ.  The  transactions  are  antithetical. 
The  believer  does  not  realli/  obey  in  Christ,  but  is 
treated  as  though  he  had  obeyed ;  so  the  posterity 
of  Adam  did  not  really  or  personally  sin  in  him, 
but  they  are  treated  as  though  they  had  really 
and  personally  sinned  in  him.  The  terrible  male- 
dictions pronounced  against  the  personal  sinner 
fall  upon  us,  because  he  was  not  only  a  personal 
but  a  representative  sinner.  The  blessings  of 
obedience  come  to  believers,  because  Christ  obeyed 
and  suffered,  not  only  personally,  but  representa- 
tively. The  first  Adam  sinned  for  all;  as  we 
shall  soon  see,  the  second  Adam  died  for  all.  He, 
however,  becomes  the  actual  Saviour  of  those  only 


62       Why  am  I  a  Cumherland  Presbyterian  ? 

"who  are  renewed  to  life  by  the  Spirit  of  divine 
grace.  Some  are  so  perverse  and  wayward  as  to 
resist  the  influence  of  this  gracious  messenger. 
Those  resisting  die. 


VI.    CHRIST    THE    REDEEMER. 

Man  sinned,  but  God  provided  a  Saviour.  This 
latter  proposition  brings  forward  the  character  and 
work  of  Christ  as  Mediator.  The  doctrine  of  the 
Confession  of  Faith  is,  that 

"It  has  pleased  God  to  choose  the  Lord  Jesus 
Christ,  who  verily  was  foreordained  before  the 
foundation  of  the  world,  to  be  the  Mediator  be- 
tween God  and  man — the  Prophet,  Priest,  and 
King;  the  Head  and  Saviour  of  his  Church;  the 
Heir  of  all  things,  and  Judge  of  the  world;  unto 
whom  he  promised  a  seed  to  be  by  him  in  time 
redeemed,  called  by  his  word  and  Spirit,  justified 
by  his  grace,  sanctified  and  glorified. 

"Jesus  Christ,  by  the  grace  of  God,  tasted 
death  for  every  man,  and  now  makes  intercession 
for  transgressors;  by  virtue  of  which  the  Holy 
Spirit  is  given,  to  convince  of  sin,  and  enable  the 
creature  to  believe  and  obey,  governing  the  hearts 


Why  am  I  a  Cumberland  Presht/terian?     63 

of  believers  by  his  word  and  Spirit,  overcoming 
all  their  enemies  by  his  almighty  power  and  wis- 
dom, in  such  manner  and  ways  as  are  most  con- 
sonant to  his  wonderful  and  unsearchable  dispen- 
sation."* 

1.  God  foresaw  the  necessity  of  a  Mediator, 
and  prepared  for  it.  Hence  Christ  is  said  to  have 
been  "foreordained  before  the  foundation  of  the 
world."  When  the  exigency  arose,  the  Governor 
of  the  universe  was  not  taken  by  surprise.  When 
the  pestilence  came,  the  remedy  was  at  hand. 
Whilst  God  did  not  ordain  the  existence  of  sin, 
he  foresaw  its  existence  from  the  beginning.  A 
wise  ruler  reasons  from  the  past  and  the  present, 
and  believes  that  certain  events  will  occur ;  he  pre- 
pares for  those  events.  God,  without  the  neces- 
sity of  reasoning,  knows  intuitively  what  will 
occur  in  the  future,  and  prepares  for  all. 

2.  Christ,  the  Mediator,  was  God,  the  second 
person  in  the  Trinity,  but  became  incarnate.  In 
all  the  acts  of  his  mediatorship  he  was,  in  fact, 
both  God  and  man,  and  was  so  regarded  in  the 
Divine  administration.     This  union  of  natures  en- 

*  Confession  of  Faith. 


64      Why  am  I  a  Cumberland  Presbyterian  ? 

abled  him  to  fulfill  all  the  requisites  of  the  great 
work  upon  which  he  entered. 

3.  He  became  a  Prophet,  to  instruct  men;  a 
Priest,  to  atone  and  intercede  for  them;  and  a 
King,  to  govern  them.  In  these  capacities  he 
has  been  actually  acknowledged  and  received  by 
the  Church.  He  has  become  the  Heir  of  all 
things,  and  been  appointed  to  judge  the  world. 

4.  A  seed  was  promised  him  in  the  beginning. 
This  promise  has  been  fulfilled  from  age  to  age, 
as  the  gospel  has  been  preached,  and  men  have 
been  brought  to  the  knowledge  of  the  truth.  Our 
worthy  friends  of  the  older  school  say  that  "God 
did,  from  all  eternity,  give  him  a  people  to  be  his 
seed,  and  to  be  by  him  in  time  redeemed,  called, 
justified,  sanctified,  and  glorified."  We  choose  to 
say  that  God  "  promised "  him  a  seed  in  the  great 
primary  transaction,  rather  than  that  God  gave 
him  a  seed,  or  a  people,  froin  all  eternity.  Our 
mode  of  stating  the  doctrine  is  certainly  more 
practical;  is  it  not  also  more  scriptural?  Let  the 
reader  examine. 

5.  Christ,  in  his  state  of  incarnation,  suffered 
death  upon  the  cross.  This  was  necessary,  in 
order  that  the  Scriptures  might  be  fulfilled.     His 


Wh/ am  I  a  Citmherland  Preshi/terian?     65 

death  in  some  form  was  evidently  necessary,  in 
order  to  the  opening  of  the  way  for  our  return  to 
God.  He  died,  that  we  might  live.  Death  was 
the  appointed  penalty  of  disobedience,  and  came 
upon  him  as  a  part  of  the  terrible  curse  which 
followed  the  primitive  transgression.  It  was  not 
only  a  part,  but  the  consummation  of  that  curse. 

6.  Death  was  the  appointed  penalty  of  sin; 
still  Christ  was  not  a  sinner.  He  was  "holy, 
harmless,  undefiled,  separate  from  sinners,  and 
made  higher  than  the  heavens."  Yet,  in  the  ex- 
pressive language  of  the  apostle,  he  who  knew  no 
sin  was  made  sin  for  us,  "that  we  might  he  made  the 
righteousness  of  God  in  him!'  The  case  is  an  illus- 
tration of  the  principle  already  mentioned :  Christ 
was  not  a  sinner,  but  was  treated  as  though  he 
had  been  a  sinner.  He  did  not  violate  the  pro- 
hibition in  relation  to  the  fruit  of  the  tree  in  the 
garden,  but  he  suffered  the  penalty  of  that  viola- 
tion— he  was  treated  as  though  he  had  been  the 
actual  sinner.  He  was  not  a  sinner,  yet  "  the 
chastisement  of  our  peace  was  upon  him;  and 
with  his  stripes  we  are  healed." 

7.  Christ  by  his  sufferings  and  death  made  a 
full  provision  for  the  salvation  of  all  men.     The 


66      Why  am  la  Cumberland  Preshyterian? 

Scriptures  are  very  explicit  on  this  subject.  He 
"by  the  grace  of  God  tasted  death  for  every  man^ 
He  "  gave  himself  a  ransom  for  all,  to  be  testified 
in  due  time."  "God  sent  not  his  Son  into  the 
world  to  condemn  the  world,  but  that  the  world 
through  him  might  be  saved."  "All  we,  like 
sheep,  have  gone  astray;  we  have  turned  every 
one  to  his  own  way;  and  the  Lord  hath  laid  on 
him  the  iniquity  of  us  all''  " If  one  died  for  all, 
then  were  all  dead."  In  the  latter  passage  the 
fact  that  Christ  died  for  all  is  taken  for  granted. 
From  this,  as  a  premise,  the  apostle  reasons  to  the 
conclusion  that  all  were  dead.  "As  by  the  offense 
of  one  judgment  came  upon  all  men  to  condemna- 
tion ;  even  so,  by  the  righteousness  of  one,  the 
free  gift  came  upo7i  all  men  unto  justification  of 
life."  Whom  did  the  primitive  "offense"  involve? 
We  have  no  difficulty  in  answering  this  question. 
It  involved  the  whole  race  of  the  offender.  The 
antithetical  question  is.  For  whose  deliverance  did 
the  righteousness  of  the  "one"  make  provision? 
Both  questions  are  answered  in  the  passage  itself: 
" The  free  gift  came  upon  all  men'' 

8.  This  doctrine  is  distinctive.     Let  us  place  it 
side  by  side  with  the  doctrines  of  the  mother 


Why  am  la  Cumberland  Presbyterian?     67 

Church  on  this  subject.  I  quote  from  the  Confes- 
sion of  Faith  of  the  Presbyterian  Church: 

"As  God  hath  appointed  the  elect  unto  glory, 
so  hath  he,  by  the  eternal  and  most  free  purpose 
of  his  will,  foreordained  all  the  means  thereunto. 
Wherefore  they  who  are  elected,  being  fallen  in 
Adam,  are  redeemed  by  Christ;  are  effectually  called 
unto  faith  in  Christ  by  his  Spirit  working  in  due 
season ;  are  justified,  adopted,  sanctified,  and  kept 
by  his  power  through  faith  unto  sanation.  Nei- 
ther are  any  others  redeemed  by  Christ,  effectually 
called,  justified,  adopted,  sanctified,  and  saved, 
but  the  elect  only. 

"  The  Lord  Jesus,  by  his  perfect  obedience  and 
sacrifice  of  himself,  which  he,  through  the  eternal 
Spirit,  once  offered  up  unto  God,  hath  fully  satis- 
fied the  justice  of  his  Father;  and  purchased  not 
only  reconciliation,  but  an  everlasting  inheritance 
in  the  kingdom  of  heaven  for  all  those  whom  the 
Father  hath  given  unto  him, 

'^To  all  those  for  whom  Christ  hath  purchased 
redemption  he  doth  certainly  and  effectually  apply 
and  communicate  the  same;  making  intercession 
for  them,  and  revealing  unto  them,  in  and  by  the 
word,  the  mysteries  of  salvation;  effectually  per- 


68       Why  am  la  Cumherland  PreshyterianT 

suading  them,  by  his  Spirit,  to  believe  and  obey, 
and  governing  their  hearts  by  his  word  and  Spirit; 
overcoming  all  their  enemies  by  his  almighty 
power  and  wisdom,  in  such  manner  and  ways  as 
are  most  consonant  to  his  wonderful  and  unsearch- 
able dispensation."* 

Now,  I  have  no  word  of  reproach  to  utter  in 
relation  to  the  doctrine  of  these  passages.  It  is, 
however,  an  ironlike  doctrine.  I  respectfully 
press  the  question,  whether  it  is  not  a  philosophy 
rather  than  a  theology.  How  can  it  be  reconciled 
with  the  unmistakable  theology  of  the  passages 
of  Scripture  which  I  have  just  quoted  ?  If  Christ 
by  the  grace  of  God  tasted  death  for  every  man; 
if  he  gave  himself  a  ransom  for  all;  if  God  sent 
his  Son  into  the  v>^orld  to  save  the  world;  if  he 
"  laid  on  him  the  iniquity  of  us  all,'^  how  can  it 
be  that  he  died  for  ^-the  elect  only"? 

9.  If  Christ  died  for  all,  then  all  may  be  saved. 
The  death  of  Christ  did  not  save  all — did  not 
save  any.  It  was  provisional;  and,  as  we  have 
seen,  it  was  a  provision  for  all.  The  great  ob- 
stacle to   our  salvation,  on  the  part  of  God,  is 

*  Confession  of  Faith  of  the  Presbyterian  Church. 


Why  am  la  Cumberland  PresbT/terian?      69 

removed.  All  the  obstacles  which  remain  are 
found  within  ourselves.  These  are  moral,  and 
can  be  removed  by  a  proper  agency.  Now,  if 
Christ  by  his  death  made  provision  for  the  salva- 
tion of  all  men,  as  far  as  God  is  concerned  all 
men  may  be  saved.  If  a  suitable  agency  is  pro* 
vided  for  the  removal  of  the  obstacles  which  are 
found  in  man,  then  as  far  as  man  is  concerned  all 
men  may  be  saved.  Such  an  agency  is  provided 
in  the  Holy  Spirit.  Therefore,  all  men  may  be 
saved. 

10.  The  death  of  Christ  was  an  intentional  pro- 
vision for  the  salvation  of  all  men. 

First.  The  Scriptures  seem  to  express  distinctly 
such  an  intention.  "  God  so  loved  the  world  that 
he  gave  his  only  begotten  Son,  that  whosoever  be- 
lieveth  in  him  should  not  perish,  but  have  ever- 
lasting life."  What  moved  God  to  the  gift?  His 
love  for  the  world.  What  was  the  object  of  the 
gift?  What  w^as  the  intention  of  him  who  made 
it?  Is  it  not  distinctly  expressed?  "God  sent 
not  his  Son  into  the  world  to  condemn  the  world, 
but  that  the  world  through  him  might  be  saved." 
Is  not  the  intention  distinctly  expressed  here? 
And  what  was  that  intention?     It  seems  to  me 


70       Whi/  am  I  a  Cumberland  Pre^hy tenant 

that  but  one  answer  can  be  given.  The  intention 
was  to  save  the  world.  God  our  Saviour  "will 
have  all  men  to  be  saved,  and  to  come  to  the 
knowledge  of  the  truth."  "  Say  unto  them,  As  I 
live,  saith  the  Lord  God,  I  have  no  pleasure  in 
the  death  of  the  wicked,  but  that  the  wicked  turn 
from  his  way  and  live."  "How  shall  I  give  thee 
up,  Ephraim?  How  shall  I  deliver  thee,  Israel? 
How  shall  I  make  thee  as  Admah?  How  shall  I 
set  thee  as  Zeboim  ?  Mine  heart  is  turned  within 
me ;  my  repentings  are  kindled  together."  How 
can  I  doubt  the  mind  of  God  in  making  the  great 
provision,  when  I  read  such  expressions  of  deep 
earnestness  for  the  happiness  and  sanation  of  men 
as  I  find  in  these  passages  ?  Take  into  considera- 
tion also  that  the  salvation  of  the  world  required 
no  more  suffering,  no  intenser  agony,  in  no  degree 
a  more  bitter  death,  or  a  greater  profusion  of 
blood,  than  w^ould  have  been  required  for  the  sal- 
vation of  half,  or  of  the  smallest  fraction  of  the 
world.  Consider,  then,  the  deep  and  tender  in- 
terest on  the  part  of  God  in  the  salvation  of  per- 
verse and  wicked  men,  expressed  in  these  pas- 
sages, and  let  us  ask  ourselves  if  he  would  not 
probably- -rather  certainly — have  looked  to  the 


Why  am  I  a  Cumberland  Presht/terian  ?      71 

salvation  of  all  men  in  the  sacrifice  of  his  Son. 
"He  that  spared  not  his  own,  but  freely  delivered 
him  up  for  us  all,  how  shall  he  not  with  him  also 
freely  give  us  all  things?"  Was  he  not  in  ear- 
nest when  he  made  such  a  sacrifice  as  he  is  here 
represented  as  making?  The  apostle  says  he 
"delivered  him  up  for  us  alV  What  does  the 
apostle  mean?  Is  the  "all"  here  restricted  to 
the  chosen?  But  in  the  other  passages  which  have 
been  quoted,  it  cannot  be  restricted  to  the  chosen. 
Are  we  not,  then,  at  liberty  to  interpret  that, 
when  the  apostle  speaks  of  "us  all,"  he  means 
himself  and  all  other  men? 

Secondly.  We  receive  the  same  impression  with 
regard  to  the  intention  of  God  from  the  offers,  in- 
vitations, and  urgent  calls  of  the  gospel.  These 
are  made  to  all  men,  and  made  as  though  they 
were  made  in  sincerity.  This  does  not  express 
the  whole  idea:  they  are  made  as  though  God 
felt  a  deep  interest  in  their  being  accepted  and 
obeyed.  Is  not  this  so?  How"  can  we  doubt  his 
sincerity,  or  the  deep  earnestness  of  his  heart, 
when  he  addresses  men  in  such  language  as  the 
following?  "Look  unto  me,  and  be  ye  saved,  all 
the  ends  of  the  earth;  for  I  am  God,  and  there  is 


72       Why  am  I  a  Cimiherland  Presbyterian? 

none  else."    "' Ho^  every  one  that  thirsteth,  come  ye 
to  the  waters,  and  he  that  hath  no  money;  come 
ye,  buy,  and  eat;  yea,  come,  buy  wine  and  milk 
without  money  and  without  price.  Wherefore  do  ye 
spend  money  for  that  which  is  not  bread,  and  your 
labor  for  that  which  satisfieth  not?    Hearken  dili- 
gently unto  me,  and  eat  ye  that  which  is  good,  and 
let  your  soul  delight  itself  in  fatness.    Incline  your 
ear,  and  come  unto  me;  hear,  and  your  soul  shall 
live ;  and  I  will  make  an  everlasting  covenant  with 
you,  even  the  sure  mercies  of  David."     This  lan- 
guage embodies  invitation,  argument,  and  expos- 
tulation.    It  is  affectionate  and  earnest.    Did  any 
reader  ever  seriously  doubt  its  sincerity?     "The 
Spirit  and  the  bride  say.  Come;  and  let  him  that 
heareth  say.   Come;    and  let  him  that  is  athirst 
come;  and  ivhosoever  vnll,  let  him  take  the  water 
of  life  freely."     "'In  the  last  day,  that  great  day 
of  the  feast,  Jesus  stood  and  cried,  saying,  If  any 
man  thirst,  let  him  come  unto  me,  and  drink." 
"Come  unto  me,  all  ye  that  labor  and  are  heavy- 
laden,  and  I  will  give  you  rest."     It  is  certainly 
useless  to  multiply  illustrations.     We  find  them 
everywhere  upon  the  surface  of  the  Scriptures. 
Thirdly.  The  commands  of  God  are  delivered 


Why  am  la  Curnherland  Preshi/tenan?       73 

in  the  same  spirit  of  affectionate  earnestness. 
Said  Paul  in  his  address  upon  Mars'  Hill,  in  refer- 
ence to  the  former  times:  ''The  times  of  this 
ignorance  God  winked  at,  but  now  commandeth 
all  men  everyivhere  to  repent."  ''Turn  ye,  turn 
ye;  for  why  will  ye  die,  0  house  of  Israel?" 
This  is  the  language  of  tender  expostulation. 
"Repent,  and  be  baptized,  every  one  of  you,  in 
the  name  of  the  Lord  Jesus,  for  the  remission 
of  sins."  "Seek  ye  the  Lord  while  he  may  be 
found;  call  ye  upon  him  while  he  is  near;  let  the 
wicked  forsake  his  way,  and  the  unrighteous  man 
his  thoughts,  and  let  him  return  unto  the  Lord, 
and  he  will  have  mercy  upon  him;  and  to  our 
God,  for  he  will  abundantly  pardon."  I  have 
quoted  this  latter  passage  already,  but  it  can 
hardly  be  presented  and  urged  too  frequently. 

Fourthly.  I  need  not  multiply  quotations.  When 
God  commands,  does  he  not  command  because  he 
ought  to  be  obeyed?  And  how  can  we  separate 
the  ideas  of  obligation  and  ability?  It  is  true, 
ability  may  be  lost.  It  may  be  no  longer  inher- 
ent. In  the  case  of  man,  it  is  not  inherent — it 
has  been  lost;  but  God  is  gracious,  as  well  as 
just;  he  is  our  Father,  as  well  as  our  Sovereign 
4 


74       Why  am  I  a  Cumherland  Preshyteriant 

Ruler.  Whilst  he  justly  commands,  he  graciously 
bestows  assistance  in  the  fulfillment  of  what  he 
commands.  He  says  to  the  house  of  Israel : 
*^  Make  you  a  new  heart,  and  a  new  spirit."  And 
again,  he  says  to  the  same  people:  "A  new  heart 
also  will  I  give  you,  and  a  new  spirit  will  I  put 
within  you;  and  /  will  take  away  the  stony  heart 
out  of  your  flesh,  and  /  will  give  you  a  heart  of 
flesh''  We  know  what  he  meant  when  he  gave 
the  command.  He  commanded  what  he  had  a 
right  to  command.  We  know  what  he  meant, 
also,  when  he  gave  the  promise.  It  was  the 
promise  of  a  kind  and  gracious  Father  and  Sa- 
viour. "Turn  ye  at  my  reproof;  behold,  I  will 
pour  out  my  Spirit  unto  you;  I  will  make  known 
my  words  unto  you."  These  scriptures  embody 
the  very  essence  of  the  evangelical  theology. 
This  theology  is  practical;  it  is  also  gracious.  It 
presents  God  as  our  Creator,  Lord,  and  Governor, 
requiring  entire  consecration  of  our  hearts  and 
lives  to  his  service.  It  presents  him  also  as 
our  gracious  Father,  strengthening  our  weaknesses, 
subduing  our  opposition,  and  turning  our  affec- 
tions, and  thoughts,  and  lives  into  the  channel  of 
love  and  obedience. 


Why  am  I  a  Cumherland  Fre^hyterian  ?      75 

These  considerations  awaken  in  my  own  mind 
an  overwhelming  interest,  and  leave  the  impression 
deeply  fixed  that  God,  in  the  great  provision 
which  he  made  in  the  death  of  his  Son,  not  only 
made  it  ample  for  the  salvation  of  our  entire  guilty 
race,  but  actually,  or  rather  practically,  looked  in 
making  it  to  the  salvation  of  the  race. 

11.  It  will  be  said,  however,  that  if  God,  in  the 
sufferings  and  death  of  his  Son,  made  an  inten- 
tional provision  for  the  salvation  of  all  men,  his 
intentions  are,  at  least,  partially  thwarted,  since 
all  men  are  not  saved.  If  it  should  be  so  said, 
let  it  be  said.  Does  the  objector  understand  the 
subject  ?  Does  he  understand  himself  ?  In  civil 
government  are  the  intentions,  the  plans,  the  pur- 
poses of  a  ruler  always  fulfilled  ?  Are  not  the  most 
benevolent  intentions  often  thwarted  ?  If  God  dealt 
with  men  as  he  deals  with  matter,  his  intentions 
would  never  be  thwarted.  The  sun,  the  planets, 
and  the  moon  fulfill  their  respective  appointments; 
they  have  done  so  from  the  beginning.  They  have 
never  faltered,  have  never  turned  aside  from  their 
prescribed  course.  They  never  will  falter  or  turn 
aside  from  this  course  until  the  strong  hand  of  the 
Creator  is  laid  upon  them,  and  they  are  reduced 


76       Why  am  la  Cumherland  Presbyterian f 

to  annihilation,  or  turned  to  chaos  again.  The 
government  of  matter  is  a  government  of  force 
exercised  upon  a  passive  subject;  but  the  govern- 
ment of  mind  is  a  government  of  motives  directed 
to  an  active  subject;  it  is  a  moral  government.  In 
such  a  government  the  will,  the  intention  of  the 
governor  and  the  governed,  may  be  in  conflict. 
The  government  of  God  over  men  is  a  moral 
government.  It  is  useless  to  present  arguments 
in  support  of  this  proposition.  The  Scriptures 
are  full  and  unequivocal  on  the  subject.  Men  are 
taught,  counseled,  warned,  invited,  urged,  reasoned 
with,  as  moral  beings.  Consciousness  teaches  us 
that  we  have  the  power  of  choice.  If  these 
propositions  are  true,  it  is  very  evident  that  God 
may  have  one  set  of  intentions,  and  we  may  have 
another.  When  we  turn  to  the  Scriptures  we  find 
that,  in  many  cases,  this  is,  in  fact,  the  condition 
of  things.  He  "sent  his  Son  into  the  world,  not 
to  condemn  the  world,  but  that  the  world  through 
him  might  be  saved."  The  intention  of  the  Son's 
mission  is  distinctly  expressed.  It  was  the  sal- 
vation of  the  world,  but  multitudes  of  men  do  not 
choose  to  be  saved.  Then  there  is  a  frustration 
of  intention.     Do  facts  disparage  the  character 


Why  am  la  Cumberland  Preshi/terian?      77 

and  government  of  God  ?  If  not,  a  theory  which 
implies  that  his  benevolent  intentions  are  thwarted 
is  no  disparagement  of  his  character  and  govern- 
ment. ^'0  Jerusalem!  Jerusalem!  thou  that 
killest  the  prophets,  and  stonest  them  which  are 
sent  unto  thee,  how  often  would  I  have  gathered 
thy  children  together,  as  a  hen  gathereth  her 
chickens  under  her  wings,  and  ye  would  not."  I 
would  and  ye  ivoidd  not.  And  yet  he  who  used 
this  pathetic  apostrophe  was  the  Son  of  God.  He 
had  all  power  in  his  hands;  had  expelled  demons 
and  raised  the  dead  by  a  word ;  had  opened  the 
eyes  of  the  blind  by  a  touch;  had  said  to  the 
angry  waves  of  the  sea,  "  Peace,  be  still,"  and  they 
had  obeyed.  Why  did  he  not  thus  control  the 
minds  and  hearts  of  the  perverse  and  obstinate 
Jews?  I  have  but  one  answer  to  offer:  The  Jews 
were  treated  as  moral  beings;  they  were  governed 
by  moral  laws,  and  the  sort  of  force  employed  in 
healing  diseases,  casting  out  demons,  raising  the 
dead,  and  calming  the  seas,  was  not  adapted  to 
such  a  government.  Is  not  this  the  correct  an- 
swer?    Is  it  not  a  practical  answer? 

12.  The  government  of  all  human  beings  is  of 
necessity  moral  to  some  extent. 


78      Why  am  la  Cumberland  Presbyterian? 

The  parent  is  sovereign,  «an  autocrat  in  his  fan* 
ily.  Still,  he  cannot  control  the  wills,  nor  even 
the  actions,  of  his  children.  He  commands,  but 
they  may  disobey;  he  may  punish  them  for 
wrong-willing,  or  wrong-doing,  but  when  he  has 
done  this  he  has  exhausted  his  resources.  The 
willing  and  the  doing  originate  with  themselves, 
and,  aside  from  the  restraint  which  punishment  or 
the  fear  of  punishment  imposes,  are  absolutely  be- 
yond his  control. 

The  sovereign  of  a  country  may  be  absolute,  a 
despot  in  the  fullest  sense  of  the  word;  still,  he 
cannot  control  the  wills  or  the  actions  of  his  sub- 
jects beyond  the  point  which  has  been  mentioned 
in  the  case  of  a  parent.  If  they  choose  the 
wrong,  and  do  wrong,  they  can  be  punished,  but 
the  power  of  the  ruler  goes  no  farther.  Absolute 
as  the  sovereign  may  be,  the  thoughts  of  the  sub- 
ject are  free.  These  thoughts  may  be  developed 
into  purpose,  and  purpose  into  action.  The  ac- 
tion may  be  punished,  and  this  is  an  end  of  the 
matter. 

Now  it  seems  to  me  that  the  principle  involved 
can  be  understood.  The  explanation,  if  explana- 
iiion  is  needed,  is  the  following:  Whilst  the  sov- 


Why  am  I  a  Cumberland  Presht/terian?     79 

ereign  is  an  agent,  and  uncontrolled,  the  subject, 
although  controlled  in  a  certain  sense,  as  we  have 
seen,  is  still  an  agent.  He  is  subjective,  but  not 
passive.  A  machine  composed  of  matter  is  both 
subjective  and  passive.  But  mind,  however  con- 
trolled, is  never  passive  in  the  sense  in  which  mat- 
ter is  passive.  God  is  a  sovereign,  and  he  is  thus 
in  such  a  sense  that  none  can  say  to  him,  "What 
doest  thou?"  In  such  a  sense  that  "he  giveth 
not  account  of  any  of  his  matters."  Still,  man  is 
free  in  both  choice  and  action.  He  is  influenced, 
when  influenced;  is  led,  when  led,  by  moral  mo- 
tives. If  these  lead  him  aright,  it  is  well;  if  he 
is  misled,  he  suffers  the  terrible  consequences  of 
his  errors,  or  his  follies,  or  his  rebellion,  as  the 
case  may  be.  Thus,  from  the  very  nature  of 
moral  government,  God's  merciful  intentions  may 
be  thwarted;  his  goodness  may  be  despised;  but 
the  infliction  of  his  wrath  no  man  meriting  them 
may  escape.  God  intended  in  the  gift  of  his  Son 
to  save  men.  "  The  free  gift  came  upon  all  menr 
Many,  however,  contemn,  and  turn  away  from  the 
gift.  As  a  last  resort — shall  I  use  such  language? 
I  do  use  it.  As  a  last  resort,  mercy  gives  place 
to  judgment,  and  the  suspended  blow  falls  with 


80      Why  am  la  Cumberland  Presbyterian^ 

intensified  force.      Terrible  is  the   doom   of  the 
guilty. 

VII.    THE   WORK   OF    THE    HOLY    SPIRIT. 

The  work  of  Christ  is  succeeded  by  the  work 
of  the  Holy  Spirit.  Our  Saviour  promised  the 
Spirit  as  a  consequence  of  his  departure.  "I 
tell  you  the  truth :  it  is  expedient  for  you  that 
I  go  away;  for  if  I  go  not  away,  the  Comforter 
will  not  come  unto  you;  but  if  I  depart,  I  will 
send  him  unto  you.  And  when  he  is  come,  he 
will  reprove  the  world  of  sin,  of  righteousness, 
and  of  judgment."  Again:  "When  he,  the  Spirit 
of  truth,  is  come,  he  will  lead  you  into  all  truth; 
for  he  shall  not  speak  of  himself;  but  whatsoever 
he  shall  hear,  that  shall  he  speak;  and  he  will 
show  you  things  to  come.  He  shall  glorify  me ; 
for  he  shall  receive  of  mine,  and  shall  show  it 
unto  you." 

1.  We  receive  the  impression  from  these  pas- 
sages that  the  mission  and  work  of  the  Holy 
Spirit  has  an  essential  connection  with  the  media- 
tion of  Christ  as  our  Intercessor,  or  Advocate, 
with  the  Father:  "If  I  go  not  away,  the  Com- 


Why  am  I  a  Cu.i.herland  Preshi/krian?      81 

forter  will  not  come  unto  you;  but  if  I  depart,  I 
will  send  him  unto  you." 

2.  A  second  impression  is,  that  his  office  is 
threefold.  He  is  a  teacher.  Holy  men  spoke  in 
the  word  of  inspiration,  as  they  were  moA' ed  by 
the  Holy  Ghost  to  speak.  He  is  a  Comforter. 
He  is  to  serve  as  a  substitute  for  the  personal 
presence  of  the  Saviour  with  his  disciples.  In 
this  office  he  is  to  abide  with  the  Church  "for- 
ever." He  is  a  reprover.  "When  he  is  come,  he 
will  reprove  the  world  of  sin,  of  righteousness, 
and  of  judgment."  In  this  office  also  we  learn 
from  scriptures,  in  both  the  Old  Testament  and 
the  New,  that  his  work  is  permanent.  In  the  two 
first  offices  he  stands  related  to  the  Church;  in 
the  third,  he  stands  related  to  the  world. 

3.  A  question  of  great   interest   arises  here: 

What  is  the  extent  of  his  relation  to  the  world? 

How  far  does  he   operate  as  a  reprover?      We 

consider  this  question  for  a  moment.      "God  so 

loved  the  world!'     "  God  sent  not  his  Son  into  the 

world  to  condemn  the  world,  but  that  the  world 

through  him  might  be  saved."     '^And  when  he — 

the  Spirit — is  come,  he  will  reprove   the  worldr 

The  original  terms  are  the  same,  as  they  are  the 
4* 


82       Why  am  I  a  Cumherland  Presbyterian? 

same  in  our  version  of  the  Scriptures.  It  seema 
to  me  unquestionable,  that  in  the  two  first  in- 
stances the  term  "world"  is  used  in  an  unre- 
stricted sense.  I  would  not  know  how  to  restrict 
its  sense  in  the  other. 

4.  On  this  branch  of  the  subject  we  have  an- 
other very  pregnant  passage.  Our  Saviour  him- 
self seems  to  connect  the  mission  and  agency  of 
the  Spirit  with  his  intercession :  "  I  will  pray  the 
Father,  and  he  will  give  you  another  Comforter, 
that  he  may  abide  w^ith  you  forever,  even  the 
Spirit  of  truth."  We  keep  the  thought  in  mind 
of  the  connection  between  the  intercession  of  the 
Son  and  the  influence  of  the  Spirit,  and  consider 
the  scripture  to  which  I  allude.  It  is  the  follow- 
ing:  "If  any  man  sin,  we  have  an  AdA^ocate  with 
the  Father,  Jesus  Christ  the  righteous;  and  he  is 
the  propitiation  for  our  sins;  and  not  for  ours 
only,  but  for  the  sins  of  the  whole  world."  The 
propitiation  here  mentioned  is  not  the  propitiation 
made  by  the  death  of  Christ,  but  by  his  interces- 
sion, or  advocacy.  Certainly  the  former  is  the 
basis  of  the  latter,  but  the  latter  is  the  propitia- 
tion to  which  the  apostle  refers.  This  propitia- 
tion, or  intercession^  is   made,  "  not  for  our  Bins 


Why  am  la  Cumberland  Presbyterian?      83 

only" — the  sins  of  erring  believers — "but  also 
for  the  sins  of  the  whole  world."  I  have  denom- 
inated this  a  pregnant  scripture.  It  is  so,  for  the 
reason  that  it  teaches  directly  that  the  interces- 
sion of  Christ  extends  to  all  men,  and  by  implica- 
tion that  the  agency  of  the  Holy  Spirit,  which  is 
connected  with  the  intercession,  extends  to  all 
men.  We  have  seen  that  the  mission  of  the  Spirit 
was  an  answer  to  the  Saviour's  prayer. 

5.  I  derive  an  argument  from  a  fact  which  has 
great  weight  with  myself,  in  support  of  the  posi- 
tion which  we  are  here  considering.  It  is  ad- 
mitted that  mankind  are  depraved.  It  is  ad- 
mitted, also,  that  the  tendency  of  sinfulness  and 
sin  is  to  greater  sinfulness  and  sin,  unless  con- 
stant and  powerful  restraints  are  imposed.  Now, 
there  are  nations  which  certainly  have  never  had 
a  knowledge  of  the  true  God,  and  of  true  religix)n. 
They  have  been  in  this  condition  from  generation 
to  generation,  for  thousands  of  years.  The  ques- 
tion is,  Why  have  not  these  generations  become 
fiends,  devils  ?  They  are  fearfully  ignorant,  de- 
graded, besotted;  still  they  are  not  devils;  they 
might  be  more  malignant  and  fiendish  than  they 
are.     Amongst  the  old  Greeks  and  Romans  it  is 


84       Why  am  la  Cumberland  Preshi/terianf 

a  matter  of  unquestionable  history  that  some  good 
and  great  traits  of  character  developed  themselves. 
They  had  not  the  ferocity  of  tigers  and  demons. 
Can  we  account  for  these  things,  without  admit- 
ting that  a  silent  and  steady  influence  from  God 
is  constantly  pervading  the  hearts  of  men — an  in- 
fluence unknown  to  the  subjects  themselves,  but 
nevertheless  real  and  effective,  restraining,  chas- 
tening, and  subduing,  and  thus  preventing  society 
from  becoming  associations  of  fiends,  and  earth 
from  becoming  a  hell  ?  And  if  such  an  influence 
does  exist  and  operate,  where  can  it  be  found  but 
in  the  agency  of  that  Holy  Spirit,  a  part  of  whose 
mission  was  to  reprove  the  world?  There  are  no 
restraining  influences  in  hell,  and  therefore  we 
believe  that  hell  is  constantly  becoming  more 
hellish ;  there  are  restraining  influences  over  the 
hearts  of  men,  and  therefore  the  condition  of  men, 
however  far  from  God,  is  still  hopeful. 


VIII.    THE    WORK    OF    THE    HOLY  SPIRIT   MORE    PARTICU- 
LARLY CONSIDERED. 

It  is  not  doubted  that  the   Spirit  cooperates 
with  the  word,  and  that  its  more  effectivfe  influ- 


Why  am  I  a  Cumberland  Presbyterian  f      85 

ence  is  connected  with  the  word;  but  it  is  cer- 
tainly a  very  limited  view  of  the  subject  to  re- 
strict its  influence  to  the  word.  The  Spirit 
"worketh  when,  where,  and  how  he  pleaseth." 

1.  In  our  doctrinal  symbols  the  operations  of 
the  Holy  Spirit  are  set  forth  under  the  heads  of 
"Effectual  CalUng"  and  "The  Work  of  the  Holy 
Spirit,"  in  the  following  manner: 

"All  those  whom  God  calls,  and  who  obey  the 
call,  and  those  only,  he  is  pleased  by  his  word 
and  Spirit  to  bring  out  of  that  state  of  sin  and 
death  in  which  they  are  by  nature,  to  grace  and 
salvation  by  Jesus  Christ,  enlightening  their  minds 
spiritually  and  savingly  to  understand  the  things 
of  God;  taking  away  their  heart  of  stone,  and 
giving  them  a  heart  of  flesh;  renewing  their  wills; 
and  by  his  almighty  power  determining  them  to 
that  which  is  good,  and  effectually  drawing  them 
to  Jesus  Christ,  yet  so  that  they  come  most 
freely, being  made  willing  by  his  grace."*    Again: 

"The  work  of  God's  Spirit  is  the  convincing  us 
of  our  sin  and  misery,  enlightening  our  minds  in 
the  knowledge  of  Christ,  and  renewing  our  will, 

*  Confession  of  Faith. 


86       Why  am  I  a  Cumherland  Presbi/teriant 

whereby  he  doth  persuade  and  enable  us  to  em- 
brace Jesus  Christ,  freely  offered  to  us  in  the 
gospel."  * 

These  doctrinal  statements  embody  the  follow- 
ing truths,  which  may  be  more  distinctly  pre- 
sented: 

First.  Of  those  whom  God  calls,  some  obey, 
and  others  disobey.  Are  not  the  Scriptures  full 
of  this  truth?  Does  not  observation  illustrate  the 
same  truth? 

Secondly.  Those  who  obey  the  call  are  brought 
by  the  guidance  of  the  w^ord,  and  the  assistance 
of  the  Holy  Spirit,  to  grace  and  salvation  by  Jesus 
Christ. 

Thirdly.  The  Spirit  commences  his  work  by 
convincing  ns  of  our  sin  and  misery.  It  is  con- 
tinued by  enlightening  our  tninds  in  the  knowledge 
of  Christ;  in  the  renewing  of  our  wills;  in  per- 
suading and  enabling  us  to  embrace  Jesus  Christ 
as  he  is  offered  in  the  gospel ;  in  taking  away  our 
heart  of  stone,  and  giving  us  hearts  of  flesh.  We 
shall  see,  as  we  proceed,  that  he  continues  his 
work  by  helping  our  infirmities,  guiding  us  in  our 

*  Catechism. 


Why  am  1  a  Cumherland  Presbyterian  ?     87 

prayers,  and  "making  intercession  for  us  with 
groanings  which  cannot  be  uttered." 

Fourthly.  This  work  of  the  Spirit  is  carried  so 
far  that  "all  infants  dying  in  infancy  are  regener- 
ated, and  saved  by  Christ  through  the  Spirit,  who 
worketh  when,  where,  and  how  he  pleaseth;  so 
also  are  others  who  have  never  had  the  exercise 
of  reason,  and  who  are  incapable  of  being  out- 
wardly called  by  the  ministry  of  the  word."* 

Fifthly.  This  latter  paragraph  is  a  distinct  state- 
ment of  belief  upon  a  very  tender  subject,  in  rela- 
tion to  which  the  Presbyterian  Confession  of  Faith 
is  certainly  very  unsatisfactory.  We  find  it  ex- 
pressed thus :  ''Elect  inftints  dying  in  infancy  are 
regenerated  and  saved  by  Christ  through  the 
Spirit,  who  worketh  when,  where,  and  how  he 
pleaseth.  So  are  all  other  elect  persons  who  are 
incapable  of  being  outwardly  called  by  the  minis- 
try of  the  word."*!* 

Now,  an  uninitiated  reader,  in  examining  this 
passage,  receives  at  once  the  impression  that  if 
there  are  elect  infants  Avho,  dying  in  infancy,  are 

*  Confession  of  Faith. 

t  Confession  of  Faith  of  the  Presbyterian  Cliurcb. 


88      Why  am  I  a  Cumberland  Presht/terianf 

saved,  on  the  other  hand  there  are  non-elect,  or 
reprobate  infants,  who,  dying  in  infancy,  are  not 
saA^ed.  The  doctrine  of  infant  damnation  is  dis- 
chiimed,  however,  by  the  highest  authorities  in 
the  American  Presbyterian  Church,  and  I  do  not 
charge  it  upon  them  here.  The  explanation  is, 
that  elect  infants  are  those  w^ho  die  in  infancy. 
Still,  it  seems  to  me  unquestionable  that  the  men 
w^ho  compiled  the  Confession  of  Faith  believed, 
and  intended  to  teach  what  they  seem  to  have  be- 
lieved and  taught,  that  non-elect  infants  dying  in 
infancy,  and  all  other  non-elect  persons  who  are 
incapable  of  being  outwardly  called  by  the  minis- 
try of  the  word,  are  lost.  It  is  certain  that  the 
minds  of  the  old  theologians  were  in  great  con- 
fusion on  this  subject;  and  it  is  equally  certain 
that  many  of  the  best  of  them  regarded  the  con- 
dition of  a  portion  of  the  infant  race  dying  in 
infancy  as  hopeless.  Augustine  supposed  that 
infants  dying  without  baptism  would  experience 
the  mildest  form  of  damnation — mitissima  damnor 
Hone.  I  bring  up  this  subject  here  for  the  reason 
that  it  was  one  of  the  doctrinal  difficulties  which 
developed  themselves  into  the  formation  of  the 
Cumberland  Presbyterian  Church.     Allow  it  to 


Why  am  I  a  Cumlerland  Preshyterian  ?     89 

be  repeated,  however,  that  we  do  not  charge  an 
odious  doctrine  upon  the  Presbyterian  Church. 
It  is  disclaimed,  and  we  accept  the  disclaimer. 
Our  controversy  is  not  with  the  adherents  of  the 
Confession  of  Faith,  but  with  the  Confession  of 
Faith  itself.  I  have  said  that  the  Confession  of 
Faith  on  this  subject  is  unsatisfactory.  I  go  far- 
ther: it  is  exceedingly  objectionable.  It  requires 
too  much  explanation. 

I  may  add,  how^ever,  that  since  the  explanation 
given  reaches  the  same  doetiine  taught  in  our  own 
Confession  of  Faith,  it  is  a  tacit  acknowledgment 
that  we  have  made  an  improvement  upon  the 
original,  and  that  the  modification  ought  to  be 
substituted  for  the  original. 


IX.    CONVICTION   OF  SIN,  REPENTANCE,  FAITH,  JUSTIFICA- 
TION, CONVERSION,  AND  SANCTIFICATION. 

From  this  influence  of  the  Spirit  of  God,  which 
we  have  been  considering,  proceed  conviction  of 
sin,  repentance,  faith,  conversion,  and  sanctifi ca- 
tion. Intermediate  between  two  of  the  steps  of 
this  process  occurs  justification;  and  between  two 
others,  adoption. 


90      Why  am  la  Cumberland  Presh?/terianf 

1 .  The  first  step  in  the  process  is  conviction  of 
sin.  The  mission  of  the  Spirit  to  the  world  is  to 
reprove.  The  meaning  of  this  word,  in  the  pas- 
sage which  describes  the  mission  of  the  Spirit,  is 
to  convince.  The  truth  of  our  sinfulness  is  brought 
home  to  the  mind  and  heart.  Our  first  parents 
w^ere  turned  away  from  duty  by  falsehood,  pre- 
sented by  one  who  had  the  power  to  deceive.  We 
are  to  be  turned  back  to  duty  through  the  truth, 
presented  by  an  agent  who  has  power  to  unde- 
ceive. The  Holy  Spirit  is  that  agent.  The  word 
and  providences  of  God  teach.  They  embody  the 
truth.  The  word  of  God  is  the  sword  of  the 
Spirit.     The  Spirit  makes  the  word  effectual. 

2.  Repentance  is  the  legitimate  result  of  con- 
viction. The  term  is  here  used  in  the  extended 
sense  of  that  contrition  of  heart  and  anguish  of 
spirit  experienced  by  those  who  have  a  just  ap- 
preciation of  their  sins  and  sinfulness,  and  of  the 
danger  to  which  they  are  exposed  in  consequence 
of  these.  Connected  with  this  experience  is  a 
serious  and  resolute  purpose  of  amendment.  The 
experimental  exercise  is  somewhat  thus:  I  see 
and  feel  that  I  am  a  wrong-doer;  that  my  whole 
life  has  been  a  series  of  insults  to  Him  who  made 


Why  am  1  a  Cmiiberland  FreBbyterian  ?      91 

and  preserves  me;  that  my  way  leads  to  death; 
that  the  terrible  justice  of  God  is  armed  against 
me,  with  an  avenging  SAVord  suspended  over  my 
head ;  that  there  is  no  hope  for  me  but  in  un- 
merited mercy.  With  such  an  experience  of  my 
guilt  and  danger,  I  turn  from  my  way  with  bit- 
terness of  soul,  and  with  a  broken  heart.  This 
turning  with  bitterness  of  soul  and  hrokenness  of 
heart  is  repentance. 

3.  A  sinner's  first  thought  is  that  he  can  save 
himself,  or  at  least  can  contribute  something  to 
his  salvation.  Experience  soon  teaches  him  that 
he  makes  no  progress  in  that  direction.  His 
strength  is  thoroughly  tested;  he  exhausts  his 
resources;  he  finds  that  he  can  do  nothing.  Christ 
is  presented  in  the  gospel  as  the  ground  of  a 
sinner's  hope.  The  pardoning  mercy  so  greatly 
needed  can  be  expected  through  him  alone.  Every 
other  avenue  is  closed.  A  strong  but  sweet  ne- 
cessity drives  him  to  Christ.  He  trusts  in  him 
as  a  Saviour;  he  accepts  him  as  a  Prophet,  Priest, 
and  King.  He  is  a  rebel  no  longer.  He  inquires 
with  earnestness,  as  did  Saul  of  Tarsus  after  a 
similar  experience:  "Lord,  what  wilt  thou  have 
me  to  do?"     This  surrender  of  the  heart,  this  act 


&2      Why  am  I  a  Cumberland  Presh?/terianf 

of  trusting  in  Christ,  is  faith.  It  is  not  the  re- 
ceiving of  the  testimony  concerning  Christ,  but 
the  receiving  of  Christ  himself  as  a  Saviour. 

4.  Justification,  pardon,  follows.  The  doctrine 
of  the  New  Testament  is,  that  we  are  justified  by 
faith.  Faith,  however,  is  only  the  medium;  Christ 
is  the  meritorious  ground  of  our  justification.  He 
"is  the  end  of  the  law  for  righteousness  to  every 
one  that  believeth."  Justification  was  the  dis- 
tinguishing doctrine  of  the  Reformation.  Luther 
considered  it  the  vital  principle  of  the  Church. 
The  Catechism  describes  justification  thus:  "Jus- 
tification is  an  act  of  God's  free  grace,  wherein  he 
pardoneth  all  our  sins,  and  accepteth  us  as  right- 
eous in  his  sight,  only  for  the  righteousness  of 
Christ  imputed  to  us,  and  received  by  faith  alone." 

The  doctrine  of  imputation  is  brought  out  in 
this  passage  from  the  Catechism.  It  is  understood 
thus :  In  consequence  of  what  Christ  has  done  and 
suffered,  we  having  believed  in  him,  having  received 
him  as  our  Saviour,  are  accepted,  and  treated  as 
though  we  were  righteous.  This  doctrine  of  im- 
putation is  consistent,  throughout  the  whole  scheme 
of  Christian  theology,  in  its  applications. 

First.  The  sin  of    ^dam  was  imputed  to  his 


Why  am  I  a  Cumberland  Presht/terian  ?      93 

posterity.  They  did  not  commit  the  sin,  but  have 
been  treated  as  though  they  had  committed  it. 
We  see  this  latter  proposition  fully  illustrated  in 
the  infliction  of  the  curse  pronounced  on  his  ac- 
count, and  against  himself,  upon  his  posterity.  He 
was  the  actual  sinner;  his  descendants  with  him 
are  the  sufferers.  They  are  treated  as  though 
they  had  been  the  actual  sinners. 

Secondly.  The  sins  of  Adam  and  his  posterity 
were  imputed  to  Christ.  The  iniquity  of  us  all 
was  laid  upon  him.  He  tuas  made  to  he  sin  for  us 
who  Jcnevj  no  sin.  Christ  personally  committed  no 
sin;  he  was,  however,  treated,  and  suffered,  as 
though  he  had  been  a  sinner. 

Thirdly.  The  righteousness  of  Christ  is  imputed 
to  us.  We  carry  forward  the  principle  of  inter- 
pretation. In  consequence  of  what  Christ  has 
done  and  suffered  for  us,  we  are  accepted,  and 
treated,  as  though  we  were  righteous.  We  are, 
however,  sinners  still.  We  are  infinitely  below 
what  the  law  of  God  requires.  It  is  spiritual, 
perfect,  and  unsparing  in  its  requirements ;  but  we 
are  imperfect,  often  unspiritual  and  remiss  in  our 
obedience.  Still,  we  are  accepted  and  treated  as 
though  we  were  righteous.     We  are  justified;  we 


94      Why  am  I  a  Cumberland  Presbytenant 

are  treated  as  though  we  had  fulfilled  the  law  in 
all  its  requisitions.  Hence  we  are  said  to  be 
•^complete  in  Him." 

5.  Conversion,  otherwise  denominated  regenera- 
tion, is  another  step  in  this  .spiritual  process.  It 
is  a  vital  step.  It  is  the  new  creation:  "If  any 
man  be  in  Christ  he  is  a  neiv  creature;  old  things 
are  passed  away;  behold,  all  things  are  become 
new."  "We  are  his  workmanship,  created  in  Christ 
Jesus  unto  good  works."  It  is  a  new  birth:  "Except 
a  man  be  horn  again,  he  cannot  see  the  kingdom 
of  God."  "Marvel  not  that  I  said  unto  thee.  Ye 
must  be  horn  again!'  It  is  a  passing  from  death 
unto  life :  "'  He  that  heareth  my  word,  and  believ- 
eth  on  him  that  sent  me,  hath  everlasting  life, 
and  shall  not  come  into  condemnation,  but  is  passed 
from  death  unto  life!'  It  is  a  spiritual  resurrec- 
tion :  "  If  ye  then  be  risen  ivith  Christ,  seek  those 
things  which  are  above."  All  these  expressions 
indicate  the  magnitude  of  the  spiritual  change 
which  occurs  in  conversion.  It  is  not  a  change  of 
opinion  on  the  subject  of  doctrinal  truth.  It  is 
not  a  subjection  of  ourselves  to  any  routine  of 
gospel  ordinanres.  It  is  not  a  change  of  external 
character  and  conduct  merely,  but  a  change  which 


Why  am  1  a  Cumberland  Preshytenan?     95 

reaches  the  heart,  the  affections,  the  seat  of  spir- 
itual life.  If  our  Saviour  taught  any  thing,  he 
taught  that  his  religion  was  an  internal,  vital 
principle,  subjugating,  controlling,  sanctifying  the 
whole  man.  And  if  he  denounced  any  thing,  he 
denounced  a  reliance  upon  ordinances,  rituals,  and 
mere  external  pretension. 

6.  By  adoption  we  become  sons  of  God.  Jus- 
tification affects  our  status  as  members  of  the 
kingdom  of  God;  adoption,  as  members  of  his 
family.  The  apostle  sets  forth  the  distinction  very 
beautifully:  ^'Now,  therefore,  ye  are  no  more 
strangers  and  foreigners,  but  fellow-citizens  with 
the  saints,  and  of  the  houseliold  of  God!'  Again, 
another  apostle  speaks  of  the  sonship:  "Behold, 
what  manner  of  love  the  Father  hath  upon  us 
that  Ave  should  be  called  the  sons  of  God!'  "  Be- 
loved, now  are  we  sons  of  God!'  Still  again :  "As 
many  as  are  led  by  the  Spirit  of  God,  they  are 
the  sons  of  God."  A  result  of  this  heavenly  re- 
lation is  the  heirship:  "If  children,  then  heirs; 
heirs  of  God,  and  joint-heirs  with  Christ." 

7.  Sanctification  is  a  fuller  development,  and  a 
consummation  if  the  work  commenced  in  regen- 
eration.    "Sanctification  is  a  work  of  God's  free 


96       Why  am  I  a  Cumberland  Presbyienanf 

grace,  whereby  we  are  renewed  in  the  whole  man 
after  the  image  of  God,  and  are  enabled  more  and 
more  to  die  unto  sin,  and  live  unto  God."  *  "They 
who  are  effectually  called  and  regenerated,  having 
a  new  heart  and  a  new  spirit  created  in  them,  are 
farther  sanctified,  really  and  personally,  through 
the  virtue  of  Christ's  death  and  resurrection,  by 
his  word  and  Spirit  dwelling  in  them;  the  whole 
body  of  sin  is  destroyed,  and  the  several  lusts 
thereof  are  more  and  more  weakened  and  mortified, 
and  they  more  and  more  quickened  and  strength- 
ened in  all  saving  graces  to  the  practice  of  holi- 
ness, without  which  no  man  shall  see  the  Lord. 

"  This  sanctification  is  throughout  in  the  whole 
man,  yet  imperfect  in  this  life;  there  abideth  still 
some  remnants  of  corruption  in  every  part,  whence 
ariseth  a  continual  and  irreconcilable  war,  the  flesh 
lusting  against  the  spirit,  and  the  spirit  against 
the  flesh."  f 

"  The  souls  of  believers  are  at  their  death  made 
perfect  in  holiness,  and  do  immediately  pass  into 
glory ;  and  their  bodies  being  still  united  to  Christ, 
io  rest  in  their  graves  till  the  resurrection."  J 

*  Catechism.        f  ConfessioD  of  Faith.        \  Catechism. 


Why  am  la  Cumberland  Fresbyterianl     97 

First.  I  have  said  that  sanctification  is  a  fuller 
development  of  the  spiritual  work  commenced  in 
regeneration.  The  Scriptures  represent  this  spirit- 
ual work  sometimes  as  momentary,  and  sometimes 
as  progressive.  It  is  both  momentary  and  pro- 
gressive. Regeneration  is  momentary.  It  may 
be  illustrated  by  the  passing  of  a  crisis  in  a  dis- 
ease. There  is  a  point,  an  hour,  a  moment,  in 
which  the  crisis  is  passed.  The  current  of  life 
which  was  running  down  is  turned  back.  There 
is  a  decisive  moment  when  this  takes  place.  Still 
the  returning  current  is  weak,  and  there  are  ob- 
structions. Sanctification  is  the  strengthening  of 
the  current,  and  the  removal  of  the  obstructions. 
When  the  crisis  of  the  disease  is  passed,  health  is 
not  yet  restored;  restoratives  are  still  necessary. 
The  encouragement  is,  that  he  tvho  has  begun  a 
good  woi'Jc  in  us  will  perform  it  until  the  day  of 
Jesus  Clirist.  This  passage,  which  I  here  substan- 
tially quote,  has  a  pregnant  sense:  ^^He  will  go 
on  with  it  unto,  and  finish  it  at,  the  day  of  Jesus 
Christ;  he  will  carry  it  forward  to  its  consumma- 
tion." '^     We  thus  have  here  presented  the  com- 

*  Bloomfield. 


98       Why  am  1  a  Cumberland  Freely  tenant 

mencement,  the  progress,  and  the  consummation 
of  the  spiritual  work  by  which  w^e  are  prepared 
for  heaven. 

Secondly.  "-  This  sanctification  is  throughout  in 
the  Avhole  man."  Upon  this  point  we  may  con- 
sider the  following  scriptures:  "Having  these 
promises,  dearly  beloved,  let  us  cleanse  ourselves 
from  all  filthiness  of  the  flesh  and  spirit;  perfect- 
ing holiness  in  the  fear  of  God."  "And  the  very 
God  of  peace  sanctify  you  wholly ;  and  T  pray  God 
your  whole  spirit^  and  soul,  and  body  be  preserved 
blameless  unto  the  coming  of  our  L'»rd  Jesus 
Christ." 

Thirdly.  Sanctification  affects  especially  what 
is  denominated  in  the  Scriptures  the  "inward  man" 
and  the  "new  man."  "For  which  cause  ^e  faint 
not;  but  though  our  outward  man  perish,  yet  the 
inivard  man  is  renewed  day  by  day!'  "That  ye  put 
off  concerning  the  former  conversation  ihe  old 
man,  which  is  corrupt,  according  to  the  deceitful 
lusts;  and  be  reneived  in  the  spirit  of  your  mind; 
and  that  ye  put  on  the  new  man,  which  aft^r  God 
is  created  in  righteousness  and  true  holiness." 
"Lie  not  one  to  nnother,  seeing  that  ye  have  put 
off  the  old  man  with  his  deeds,  and  have  pnt  oa 


Why  am  la  Cumherland  Presbyterian?     99 

the  new  'man,  which  is  7*enewed  in  knowledge  after 
the  image  of  him  that  created  him."  In  this  pas- 
sage the  putting  off  of  the  old  man,  and  the  put- 
ting on  of  the  new  man,  are  described  as  past  ac- 
tions, finished;  the  renewing  as  a  present  process, 
unfinished. 

All  these  exhortations  are  addressed  to  those 
who  had  made  some  progress  in  the  spiritual  life, 
and  describe  what  we  call  the  process  of  sanctifi- 
cation. 

Fourthly.  This  process  of  sanctification  contin- 
ues during  life — is  not  consummated  until  the 
warfare  of  life  comes  to  a  close.  The  experience 
of  most  Christians,  at  least,  is  in  conflict  with  any 
theory  of  a  state  of  conscious,  sinless  perfection 
while  in  the  flesh.  I  need  not  turn  aside  to  con- 
sider every  inquiry  which  might  arise  here.  If 
we  are  sustained  by  the  Scriptures  in  our  expla- 
nation of  this  subject,  we  are  certainly  sustained 
also  by  an  almost,  if  not  an  entire,  uniformity  of 
Christian  experience.  Whilst  these  things  are  so, 
we  can  well  afford  to  submit  the  question  without 
any  thing  farther. 


100     Why  am  la  Cumherland  Presbyterianf 

X.    PERSEVERANCE    OF   BELIEVERS. 

The  perseverance  of  believers  in  faith  and  obe- 
dience unto  eternal  life. — On  this  subject  we  teach 
thus : 

"Those  whom  God  hath  justified  and  sanctified 
he  will  also  glorify;  consequently,  the  truly  re- 
generated soul  will  ncA'er  totally  nor  finally  fall 
away  from  the  state  of  grace,  but  shall  certainly 
persevere  therein  to  the  end,  and  be  eternally 
saved. " 

''  This  perseverance  of  believers  depends  on  the 
unchangeable  love  and  power  of  God;  the  merits 
and  advocacy  of  Jesus  Christ;  the  abiding  of  the 
Spirit  and  seed  of  God  within  them;  and  the 
nature  of  the  covenant  of  grace;  from  all  which 
ariseth  the  certainty  and  infallibility  thereof."  * 

1.  We  may  observe  on  this  passage  from  the 
Confession  of  Faith  that  it  does  not  teach  that 
believers  cannot  totally  and  finally  fall  away,  but 
that  they  will  not.  This  is  evidently  not  a  dis- 
tinction without  a  difierence.  What  is  averred 
in  the  passage  is,  that  "  the  truly  regenerated  soul 

*  Confession  of  Faith. 


Why  am  la  Cumberland  Presbyterian?     1(>1 

will  never  totally  nor  finally  fall  away."  The 
mode  of  expression  is  an  improvement  upon  the 
corresponding  passage  in  the  Westminster  Confes- 
sion, in  which  the  averment  is  that  ^"they  whom 
God  hath  accepted  in  his  Beloved,  effectually 
called,  and  sanctified  by  his  Spirit,  can  neither 
totally  nor  finally  fall  away  from  the  state  of 
grace."  The  latter  mode  of  expression  is  objec- 
tionable, inasmuch  as  it  seems  to  exclude  human 
agency  in  the  matter  of  our  perseverance;  whereas 
the  former  distinctly  recognizes  it.  When  I  say 
that  a  Christian  believer  cannot  fall  away,  I  may 
mean  that  the  impossibility  is  moral,  but  I  may 
be  understood  to  mean  that  it  is  natural.  If  my 
meaning  is  that  the  impossibility  is  natural,  I  ex- 
clude the  idea  of  human  agency;  because  a  nat- 
ural impossibility  cannot  be  overcome  by  any  de- 
gree of  human  agency.  If  my  meaning  is  that 
the  impossibility  is  moral,  my  mode  of  expression 
is  unhappy,  because  I  am  liable  to  be  misappre- 
hended. I  am,  therefore,  wrong  in  fact;  or  if 
right  in  fiict,  I  must  be  embarrassed  with  a  call 
for  an  explanation.  I  say  nothing  here  of  the 
embarrassment  and  confusion  which  such  a  mode 
of  expression  must  introduce  into  the  mind  of 


102     Why  am  la  Cumberland  Preshy tenant 

an  inquirer  after  truth.  If  I  say,  however,  that 
Christian  believers  ivill  never  fall  away,  I  recog- 
nize their  agency;  since  the  exercise  of  the  will 
is  always  embodied  in  what  constitutes  agency. 

2.  The  doctrine  of  perseverance,  as  it  is  pre- 
sented by  Cumberland  Presbyterians,  is  not  an 
outgrowth  of  the  doctrine  of  election.  It  has  no 
connection  with  this  latter  doctrine.  The  most 
prominent  writers  of  the  High  Calvinistic  school 
consider  that  eternal  sovereign  election  is  the  first 
link  in  a  chain  of  which  final  perseverance  is  a 
necessary  part.  In  the  construction  of  our  the- 
ological chain  we  do  not  need  this  first  link ;  at 
least,  we  do  not  feel  that  we  need  it.  Still,  both 
Calvinists  and  Arminians  urge  the  theory  upon 
us  that  these  two  doctrines  must  stand  or  fall 
together,  and  that  therefore  there  is  no  medium 
ground  in  theology — that  if  we  admit  the  doc- 
trine of  perseverance,  we  must  admit  with  it  the 
doctrine  of  election,  as  taught  by  High  Calvinists ; 
and,  on  the  other  hand,  if  we  reject  the  latter,  we 
must  reject  the  former.  We  shall  see  whether 
the  one  of  these  doctrines  is  an  essential  cognate 
of  the  other.     In  order  to  this,  I  inquire — 

3.  Is  there  not  another  scriptural  basis  upon 


Why  am  la  CuPiherland  Prcshi/icrian?   103 

which  we  may  construct  an  argument  in  favor  of 
the  doctrine  of  perseverance,  aside  from  a  decree 
of  election?     Let  us  consider  this  question. 

First.  Believers  are  children  of  God.  In  a  cer- 
tain sense  all  men  are  his  children.  I  know  that 
the  term  is  figurative  in  such  a  use;  but  figures 
have  some  resemblance  to  facts.  If  all  men  are 
children  of  God,  believers  are  his  children  in  a 
peculiar  sense.  What,  then,  is  my  inference  from 
this  tender  relation?  Does  my  heavenly  Father 
care  forme?  Let  the  Psalmist  answer:  "Like 
as  a  father  pitieth  his  children,  so  the  Lord  pitieth 
them  that  fear  him.  For  he  knoweth  our  frame: 
he  remembereth  that  we  are  dust."  This  is  a 
very  impressive  illustration  of  the  tenderness  and 
care  which  God  exercises  toward  his  people.  A 
father,  if  he  is  not  a  monster,  sympathizes  Avith 
his  children,  and  helps  them  in  their  helplessness. 
In  like  manner,  God  our  heavenly  Father  pities 
those  who  fear  him,  for  the  very  reason  that  we 
need  his  pity :  "  He  knoweth  our  frame ;  he  yq- 
m^mh^xQih  ihfxi  we  a)' e  dusty  Again:  "But  Zion 
said,  The  Lord  hath  forsaken  me,  and  my  Lord 
hath  forgotten  me.  Can  a  woman  forsake  her 
sucking  child,  that  she  should  not  have  compas- 


104    Why  am  I  a  Cimherland  Preshyierian? 

sion  on  the  son  of  her  womb?  Yea,  they  may 
forget,  yet  will  I  not  forget  thee."  A  more  ten- 
der relation  still  is  here  used  to  illustrate  God's 
care  of  his  children.  Maternal  love  is  an  expres- 
sion of  the  most  abiding  affection.  In  most  cases 
it  is  inexhaustible.  Still  the  mother  may  forget — 
she  may  prove  a  monster;  yet  will  not  God  forget 
Zion  his  people.  Could  I  find  language  more  en- 
couraging ?  And  yet  these  are  specimens  of  the 
langunge  in  which  God  describes  his  tender  and 
unwearied  care  of  his  children. 

Secondly.  I  base  an  argument  upon  the  inter- 
cession, or  advocacy,  of  Christ.  "Our  salvation 
as  sinners,  and  our  perseverance  and  sanctification 
as  Christians,  have  an  essential  connection  with 
the  mediation  of  Christ.  This  is  a  scriptural  tru- 
ism. He  came  to  seek  and  to  save  that  tvhich  was 
lost.  The  universal  doctrine  of  the  Scriptures  is, 
that  our  pardon  is  attributable  to  his  death.  Tbo 
righteousness  of  Christ,  including  what  he  did  and 
suffered — while  he  was  in  the  world — "as  Medi- 
ator, is  the  meritorious  ground  of  our  acceptanr  e 
when  we  come  to  God  as  penitent  sinners.  But 
Christ  performs  an  additional  work,  as  we  have 
heretofore  learned.     He  is  our  Advocate  with  the 


'Why  am  la  Caniherland  Prcshi/tcrian?    106 

Father;  he  ever  liveth  to  make  intercession  for 
us.''  What  is  the  object  of  this  advocacy,  as  far 
as  believers  are  concerned?  Is  it  not  to  make  their 
Qnal  salvation  certain?    What  say  the  Scriptures? 

Rom.  V.  8-10:  ^' But  God  commendeth  his  love 
toward  us,  in  that,  while  we  were  yet  sinners, 
Christ  died  for  us.  Much  more  then,  being  now 
justified  by  his  blood,  we  shall  be  saved  from 
wrath  through  him.  For  if,  when  Ave  were  ene- 
mies, we  were  reconciled  to  God  through  the  death 
of  his  Son;  much  more,  being  reconciled,  tve  shall 
he  saved  hy  his  UfeT 

The  reasoning  of  this  passage  is  very  plain. 
We  were  sinners  in  a  state  of  rebellion.  In  our 
rebellion  God  loved  us,  and  sent  his  Son  to  die 
for  us.  Through  the  death  of  the  Son  we  are 
justified  —  saved  from  wrath.  If  all  this  was 
done  for  us  while  we  were  yet  sinners,  aliens,  and 
rebels,  much  more  now,  having  become  reconciled, 
having  become  believers,  children,  we  shall  be 
saved  through  the  life  of  Christ — by  his  interces- 
sion and  advocacy.  Here  is  a  basis,  and  the  chief, 
and  of  itself  a  sufficient  basis,  of  our  hope  of  per- 
severance. It  is  the  life,  or  advocacy,  of  Christ 
Again:  — 


106    Why  am  la  Cumherland  Frc^hy tenant 

Rom.  viii.  32-35:  "He  that  spared  not  his 
own  Son,  but  deUvered  him  up  for  us  all,  how 
shall  he  not  with  him  also  freely  give  us  ail 
thmys?  Who  shall  lay  any  thing  to  the  charge 
of  God's  elect?  It  is  God  that  justifieth.  Who 
is  he  that  condemneth?  It  is  Christ  that  died, 
yea  rather,  that  is  risen  again,  who  is  even  at  the 
right  hand  of  God,  who  also  maketh  intercession 
for  us.  Who  shall  separate  us  from  the  love  of 
Christ?  shall  tribulation,  or  distress,  or  persecu- 
tion, or  famine,  or  nakedness,  or  peril,  or  sword?" 

We  find  a  similar  train  of  reasoning  in  this  pas- 
sage. 

First.  God  bestowed  his  greatest  gift — his  Son. 

Secondly.  If  he  bestowed  his  greatest  gift,  he 
will  surely  bestow  the  less  gifts — he  will  freely 
give  us  all  things.  Is  not  this  a  reasonable  con- 
clusion? 

Thirdly.  There  is  nothing  objectionable  in  his 
bestowment  of  these  latter  gifts,  since  Christ  has 
died,  and  established  a  medium  of  justification — 
has  magnified  the  law,  and  made  it  honorable. 

Fourthly.  Christ  has  not  only  died,  but  is  risen 
again,  and  is  even  at  the  right  hand  of  God,  and 
maketh  intercession  for  us. 


Why  am  la  Cumberland  Preshyterian?    107 

Fifthly.  If  Christ  has  died  for  us,  and  has  risen 
again;  if  he  has  established  an  adequate  medium 
of  justification,  and  we  are  justified;  and  if,  in 
addition  to  all,  he  has  ascended  to  heaven,  and  at 
the  right  hand  of  God  maketh  intercession  for  us, 
we  have  no  reason  to  fear  that  any  thing  shall 
separate  us  from  his  love.  Trials  may  come  from 
tribulation,  or  distress,  or  persecution,  or  famine, 
or  nakedness,  or  peril,  or  sword,  but  they  will 
come  in  vain.  Having  loved  Ms  own,  he  will  love 
them  to  the  end. 

1  John  ii.  1,  2:  "My  little  children,  these 
things  write  I  unto  you,  that  ye  sin  not.  And 
if  any  man  sin,  we  have  an  advocate  with  the 
Father,  Jesus  Christ  the  righteous;  and  he  is  the 
propitiation  for  our  sins;  and  not  for  ours  only, 
but  also  for  the  sins  of  the  whole  world." 

I  have  already  explained  that  the  "propitia- 
tion" here  mentioned  is  the  propitiation  made  by 
the  intercession  of  Christ,  and  not  by  his  death. 
On  the  ground  of  this  propitiation,  or  advocacy, 
we  hope  for  pardon  and  restoration,  if  any  of  us 
sin.  The  apostle  speaks  of  believers,  and  the 
encouragement  is  given  to  them. 

Heb.  vii.   24,  25:  "But  this   m^an,  because  he 


108    Why  am  la  Cumherland  Preshyferianf 

continueth  ever,  hath  an  unchangeable  priesthood. 
Wherefore  he  is  able  also  to  save  them  to  the 
uttermost  that  come  unto  God  by  him,  seeing  he 
ever  liveth  to  make  intercession  for  them." 

The  leading  thought  in  this  passage  is  Christ's 
ability  to  save.  '•  He  is  able  to  save  to  the  utter- 
most them  that  come  unto  God  by  him."  Why? 
Because  "he  ever  liveth  to  make  intercession  for 
them."  This  continued  intercession  has  for  its 
object  the  salvation  of  believers — those  who  have 
come  to  God  through  Christ. 

The  same  general  thought  is  presented  in  the 
intercessory  prayer  of  our  Saviour,  contained  in  the 
seventeenth  chapter  of  John.  We  suppose  this  to 
be  a  specimen  of  his  intercessory  prayers  now  of- 
fered at  the  right  hand  of  the  Father.  The  follow- 
ing verses  are  especially  worthy  of  consideration: — 

John  xvii.  20,  21:  "Neither  pray  I  for  these 
alone,  but  for  them  also  which  shall  believe  on  me 
through  their  word;  that  they  all  maybe  one;  as 
thou,  Father,  art  in  me,  and  I  in  thee,  that  they 
also  may  be  one  in  us ;  that  the  world  may  believe 
that  thou  hast  sent  me." 

Christ,  in  the  immediate  prospect  of  death, 
offered    this    prayer.      He  prayed  not    only  for 


Why  am  la  Cumberland  Preshyterian?    109 

his  disciples  who  were  about  to  be  left  to  the  ful- 
fillment of  their  great  and  difficult  mission,  but  for 
all  those  who  might  believe  through  them.  He 
thus  prayed  for  those  who  were  to  be  his  followers 
in  all  ages.  Does  he  not  continue  such  an  inter- 
cession in  heaven?  And  if  so,  will  not  his  prayer 
be  regarded? 

This  examination  needs  not  be  extended.  I  do 
not  see  how  the  leading  truth  presented  in  these 
passages  can  be  overlooked.  Should  we  even 
admit  the  existence  of  a  decree  of  election,  we 
should  not  find  in  it  the  basis  of  the  doctrine  of 
perseverance.  We  might  find  a  connection — the 
dependence  of  the  one  upon  the  other  in  a  fixvorite 
logic,  but  we  w^ould  not  find  it  in  the  Scriptures. 
According  to  these,  our  hopes  of  safety  as  be- 
lievers are  based  primarily  upon  the  love  of  God, 
our  heavenly  Father,  but  mainly  upon  the  life, 
the  advocacy^  the  unwearying  intercession  of  Christ. 

4.  But  there  is  an  additional  agency  which 
gives  additional  assurance.  I  allude  to  the  agency 
of  the  Holy  Spirit.  Whilst  the  Saviour  fulfills  his 
office  as  intercessor,  or  advocate  working  for  us, 
the  Holy  Spirit  fulfills  his  office,  as  far  as  we  are 
concerned,  working  in  us.     Both  are  co-workers 


110     Why  am  la  Cumberland  Fresby tenant 

with  ourselves.  In  view  of  the  cooperation  of  the 
hitter,  we  feel  the  full  force  of  the  injunction,  and 
also  of  the  encouragement  of  the  apostle:  "My 
beloved,  work  out  your  own  salvation  with  fear 
and  trembling."  But  how  can  we  "work  out" 
our  own  salvation,  ho^Yever  seriously  and  earnestly 
we  may  engage  in  it?  The  answer  is  given:  "Foi 
it  is  God  which  worketh  in  you  both  to  will  and 
to  do  of  his  good  pleasure."  I  suppose  every  ex- 
perimental Christian  feels  the  necessity  of  this 
inworking.  On  the  subject  of  the  agency  of  the 
Holy  Spirit,  it  may,  in  addition  to  what  I  have 
heretofore  said,  be  remarked — 

First.  That  it  is  general.  He  is  sent  to  reprove 
the  world.  Hence  we  believe  that  in  some  way  he 
operates  upon  all  men.  We  do  not  pretend,  how- 
ever, to  determine  in  what  way  he  reaches  the 
universal  heart.  Still  he  is  to  "reprove  the 
world." 

Secondly.  That  his  mission  is  special.  He  is 
promised — 

As  a  Divine  guide.  He  was  to  guide  into  all 
truth,  or  rather  into  all  the  truth.  Such  promises 
relate  mainly  to  the  apostles  and  their  inspiration. 

As  the  great  agent  in  the  renewal  of  the  heart. 


Why  am  la  Cumberland  PrcBbyterianl    111 

The  conviction  and  conversion  of  men  are  wrought 
by  the  Spirit,  but  it  is  very  evident  that  the  work 
of  renovation  is  carried  f\irther  by  the  same  Spirit. 

Eph.  iii.  14,  16:  "For  this  cause  I  bow  my 
knees  unto  the  Father  of  our  Lord  Jesus  Christ, 
that  he  would  grant  you,  according  to  the  riches 
of  his  glory,  to  he  drengthened  with  might  hy  his 
Spirit  in  the  inner  man.'' 

Rom.  viii.  26:  "Likewise  the  Spirit  also  help- 
eth  our  infirmities;  for  we  know  not  w^hat  we 
should  pray  for  as  we  ought;  but  the  Spirit  itself 
maketh  intercession  for  us  wnth  groanings  which 
cannot  be  uttered." 

When  the  Spirit  is  said  to  make  intercession  for 
us,  the  meaning  is,  that  he  works  in  us. 

Gal.  V.  22,23:  "But  the  fruit  of  the  Spirit  is 
love,  joy,  peace,  long-suffering,  gentleness,  good- 
ness, faith,  meekness,  temperance;  against  such 
there  is  no  law." 

It  is  evident  that  the  fruits  of  the  Spirit  here 
mentioned  are  the  productions  of  his  abiding  in- 
fluence upon  the  hearl:,  and  not  merely  of  its  in- 
fluence in  regeneration. 

It  is  furthermore  evident,  from  all  these  pas- 
sages, that  the  abiding  iutluence  of  the  Spirit  upon 


112     Why  am  la  Cnmherland  Preshyterianf 

the  Christian  heart  is  a  renewing  influence.  We 
are  to  be  strengthened  tvith  might  hy  the  Sjnrit  in 
the  inner  man.  The  Spirit  is  to  help  our  infirmi- 
ties, to  maJce  intercession  for  us — so  to  work  in  us 
its  to  aid  in  our  prayers.  The  Spirit,  by  his 
abiding  influence,  is  to  produce  fruit.  He  is 
promised  furthermore — 

As  a  Comforter.  In  addition  to  what  we  derive 
from  his  name  in  the  promise,  we  have  the  follow- 
ing:— 

Acts  ix.  31:  ^'Then  had  the  Churches  re&t 
throughout  all  Judea,  and  Galilee,  and  Samaria, 
and  were  edified;  and  walking  in  the  fear  of  the 
Lord,  and  in  the  comfort  of  the  Holy  Ghost,  were 
multiplied." 

Rom.  xiv.  17:  "For  the  kingdom  of  God  is 
not  in  meat  and  drink,  but  in  righteousness  and 
peace,  and  Joy  in  the  Holy  Ghost.'' 

I  may  add  that  in  our  Saviour's  promise  to  his 
disciples,  the  Holy  Spirit  is  not  only  denominated 
the  Comforter,  but  the  thought  of  his  being  a 
Comforter  is  made  especially  prominent. 

The  Spirit  is  said  to  seal  believers. 

Eph.  i.  13:  "In  whom  also  after  that  ye  were 
sealed  with  the  Holy  Spirit  of  promise!' 


Why  am  I  a  Cumherland  Presht/terian?    113 

Eph.  iv.  30 :  "And  grieve  not  the  Holt/  Spirit 
of  God,  whereby  ye  are  sealed  unto  the  day  of 
redemption." 

Dr.  Hodge  says :  "  By  this  sealing  believers  are 
authenticated  as  the  true  children  of  God;  they 
have  the  witness  within  themselves.  They  are 
assured  of  their  reconciliation  and  acceptance. 
They  are  moreover  marked  as  belonging  to  God. 
And  they  are  sealed  unto  salvation;  they  are 
rendered  certain  of  being  saved.  The  sealing  o^ 
God  secures  their  safety."  * 

This  sealing  i?  an  earnest  of  our  inheritance, 
and  is  identical  with  the  Spirit  of  adoption.  The 
Spirit  of  adoption  is  mentioned  in  the  following 
Scriptures : — 

Rom.  viii.  15-17 :  "For  ye  have  not  received  the 
spirit  of  bondage  again  to  fear;  but  ye  have  re- 
ceived the  Spirit  of  adoption,  whereby  we  cry, 
Abba,  Father.  The  Spirit  itself  bear^th  witness 
with  our  spirit,  that  w^e  are  the  children  of  God; 
and  if  children,  then  heirs;  heirs  of  God,  ana 
joint-heirs  with  Christ." 

1  John  iii.  24 :  "And  hereby  we  kuo^^  tkU  he 


*  Comraectary  upon  Ephesians. 


114     Why  am  I  a  Cumberland  Presht/terianf 
abideth  in  us,  by  the  Spirit  which  he  hath  given 


usr 


1  John  iv.  13:  "Hereby  know  we  that  we 
dwell  in  him  and  he  in  us,  because  he  hath  given 
us  of  his  Spirit.'' 

The  doctrine  of  these  scriptures  is,  that  by  the 
Holy  Spirit  we  are  assured  of  our  sonship  with 
God,  of  our  consequent  heirship  with  Christ,  of 
our  intimate  and  permanent  connection  with  these 
divine  personages.  They  describe  our  communion 
with  the  Father  and  the  Son;  they  set  forth  that 
we  are  sealed  by  the  Spirit  to  the  day  of  redemp- 
tion. 

5.  Upon  these  three  great  truths — the  love  of 
God  our  Father,  the  intercession  or  advocacy  of 
Christ,  and  the  inw^ard  working  of  the  Holy 
Spirit — we  base  our  hopes  of  Christian  persever- 
ance. Is  it  not  a  strong  ground  of  hope?  God 
our  Father  pities  us  as  a  natural  father  pities  his 
children;  the  other  agencies  cooperate  —  the  one 
working  for  us,  the  other  working  within  us,  but 
both  working  effectually.  I  do  not  feel  under  the 
necessity  of  seeking  an  anterior  link  in  my  chain 
of  argument  as  a  Christian  believer.  Does  God 
love  me,  although  unworthy  ?  Does  Christ  intercede 


Why  am  la  Cumlerland  Presbyterian^    116 

for  me  in  my  weakness  and  my  wanderings  ?  Does 
the  Spirit  dwell  within  me,  strengthening  mt  with 
might  in  the  inner  man,  and  sealing  me  an  heir  of 
salvation?  If  so,  I  will  hope;  if  so,  it  is  enough. 
My  philosophy  might  carry  me  back  to  a  decree 
of  election,  but  the  Scriptures  point  me  to  God 
my  Father,  and  to  the  intercessory  throne.  I  am 
frail  and  sinful,  although  a  believer.  I  am  lirtble 
to  be  led  astray  every  moment  by  my  crafty  ad- 
versary. But  the  Scriptures  tell  me  that  "if  any 
man  sin  we  have  an  Advocate  with  the  Father." 
They  speak  thus  to  me,  too,  as  a  Christian  be- 
liever. They  promise  also  another  Comforfer,  who 
may  abide  tvith  us  forever. 

I  can  rely  upon  nothing  within  mysell^ — ).pon 
the  strength  of  no  inherent  or  communicated 
principle — without  the  abiding  influence,  the  con- 
tinual inworking  of  the  Holy  Spirit.  I  do  not 
feel  the  necessity  of  going  into  eternity  for  an 
element  in  my  theory  of  perseverance.  In  my 
own  case  I  do  feel  the  necessity  of  looking  beyond 
myself,  and  all  human  agencies,  beyond  any  "great 
ruling  life-principle"  implanted  within  me,  to  a 
divine  cooperation.  As  I  have  said,  these  three 
fi;reat  truths  constitute  the  theoretical  basis  of  the 


116    Why  am  la  Cumberland  Presbyterian^ 

doctrine  of  perseverance  as  I  receive  it.  With 
such  considerations  before  me,  I  would  not  know 
how  to  call  it  in  question.  My  hope  is  in  God  my 
Father,  in  Christ  my  Advocate,  and  in  the  Holy 
Spirit  the  source  of  all  my  comfort  and  strength. 

6.  It  will  be  perceived  that  in  this  theory  be- 
lievers are  considered  as  believers  simply,  without 
any  regard  to  the  manner  in  which  they  have  be- 
come such.  I  suppose  them  to  be  believers  in- 
deed, to  be  spiritually  related  to  Christ,  to  be 
spiritually  identified  with  him.  The  simple  ques- 
tion is.  Will  this  relation  be  continued?  Does  a 
Christian  believer  really  obtain  everlasting  life?  We 
hold  that  this  is  a  scriptural  question,  and  must 
be  answ^ered  by  the  Scriptures  themselves.  Phi- 
losophy will  afford  us  but  little  assistance;  indeed, 
philosophy  has  never  been  able  to  settle  the  ques- 
tion of  our  immortality  as  rational  beings,  to  say 
nothing  of  our  spiritual  immortality.  It  has 
speculated  and  hoped,  but  speculated  and  hoped 
only;  it  has  settled  nothing.  Much  less  can  it 
settle  the  question  now  under  consideration.  It 
must  be  settled  by  the  Scriptures;  it  can  nevei 
be  settled  otherwise. 

7.  If  we  allow  the  Scriptures  to  explain  the 


Why  am  la  Cumherland  Presbyterian?    117 

iDGnner  in  which  our  immortality  as  rational  beings 
is  secured,  they  ascribe  it  to  the  agency  of  God. 
In  Imn  ive  live,  and  move,  and  have  our  being.  This 
is  true,  both  in  regard  to  this  life  and  the  immortal 
life.  Our  immortality  is  secured  by  the  power 
and  the  providence  of  God.  In  like  manner,  in 
the  theory  of  perseverance,  or  perpetuity  of  our 
spiritual  life  here  presented,  it  is  ascribed  to  the 
agency  of  God.  The  Father  works,  the  Son 
works,  and  the  Spirit  works.  All  these  cooperate 
with  the  efforts  of  frail  humanity,  and  give  it 
strength.  The  end  is  gained  by  moral  means,  and 
in  conformity  with  moral  principles.  There  is  no 
constraint,  no  pressure  upon  the  will;  the  subject 
is  free.  No  iron-ruling  destiny  prevails;  we  are 
bound  to  the  throne,  but  by  a  ligament  of  love. 
Hence  we  are  said  to  be  "kept  by  the  power  of 
God  through  faith  unto  salvation,  ready  to  be  re- 
vealed in  the  last  time."  We  are  "kept  by  the 
power  of  God";  but  we  are  kept  "through  faith." 
We  trust,  and  God  never  betrays  a  trust.  Our 
perseverance,  therefore,  does  not  depend  upon 
what  God  has  already  purposed,  or  done  for  us, 
nor  upon  our  own  indwelling  holiness,  but  upon 
what  our    heavenly  Father,  our  Advocate  with 


118     Why  am  I  a  Cumberland  Presbyterian^ 

the  Father,  and  the  Holy  Spirit  are  now  doing, 
and  will  continue  to  do  for  us  to  the  end. 


XI.      MORE    DIRECT   SCRIPTURAL   PROOFS   OF   THE 
DOCTRINE    OF   PERSEVERANCE. 

I  have  thus  presented  what  seems  to  me  the 
basis  of  a  believer's  hope  of  final  safety.  I  might 
denominate  it  the  theory  of  the  doctrine  of  the 
"Perseverance  of  the  Saints."  If  the  Father,  and 
the  Son,  and  the  Holy  Spirit  interest  themselves 
in  promoting  a  believer's  salvation,  we  would  ex- 
pect it  to  be  secured.  But  do  the  Scriptures,  in 
their  farther  developments,  corroborate  such  an 
expectation?  It  has  been  said  that  the  Scriptures 
must  settle  this  question.  What  do  the  Scriptures 
teach?  A  few  passages  must  suffice  as  a  speci- 
men:— 

John  X.  27,  28:  "My  sheep  hear  my  voice, and 
I  know  them,  and  they  follow  me;  and  I  give 
unto  them  eternal  life ;  and  they  shall  never  perish, 
neither  shall  any  man  pluck  them  out  of  my  hand. 
My  Father  which  gave  them  me  is  greater  than 
all;  and  no  man  is  able  to  pluck  them  out  of  my 
Father's  hand." 


Why  am  I  a  Cumberland  Preshyierian?     119 

These  are  the  words  of  Christ.  The  passage 
teaches  the  following  things : 

First.  The  sheep — believers — hear  the  voice  of 
the  shepherd.  This  voice  speaks  to  them  in 
counsel,  warnings  reproof,  encouragement.  The 
shepherd  Jcnotvs  them^  and  calls  them  hy  name. 

Secondly.  Hearing  his  voice,  they  follow  him. 
They  regard  his  counsels,  warnings,  reproofs,  and 
encouragements,  and  obey  him  thus  speaking. 

Thirdly.  Thus  following — being  obedient — they 
receive  from  him  eternal  life.  They  may  hy  no 
means  ever  'perish^  or  destroy  themselves. 

Fourthly.  They  shall  not  only  by  no  means 
perish  of  themselves,  but  no  one  shall  be  able  to 
fluck  them  out  of  the  Shepherd's  hands.  He  is 
mighty  to  save. 

Fifthly.  The  Father  who  gave  them  to  the  Son 
is  greater  than  the  Son  in  his  office  of  mediator, 
or  shepherd  —  is  greater  than  all;  and  no  man 
shall  he  ahle  to  pluclc  them  out  of  the  Father's 
hand. 

I  do  not  know  how  stronger  language  could  be 
used  in  support  of  a  doctrinal  truth.  I  may  also 
add  that  it  seems  to  me,  if  the  Scriptures  said  no 
more  upon  the  subject  under  consideration,  this 


120     Why  am  la  Oiimlerland  Preshj/terlanf 

passage  would  settle  the  question.  I  could  not, 
at  least,  myself  set  it  aside. 

Jer.  xxxii.  40:  "And  I  will  make  an  everlast- 
ing covenant  with  them,  that  I  will  not  turn  away 
from  them,  to  do  them  good ;  but  I  will  put  my  fear 
in  their  hearts,  that  they  shall  not  depart  from  me." 

This  is  a  prediction  directly  relating  to  the  theo- 
cratic Israel.  We  have  evidence  sufficient,  how- 
ever, that  it  relates  indirectly,  and  in  a  more  im- 
portant sense,  to  the  spiritual  Israel.  Two  things 
are  to  be  considered  in  this  passage :  the  perpetuity 
of  the  covenant — it  is  "everlasting,"  not  shadowy 
or  evanescent  in  its  character;  the  pledges  of  the 
covenant — "  I  will  not  turn  away  from  them,  to  do 
them  good;"  and  again,  "I  will  put  my  fear  in 
their  hearts,  that  they  shall  not  depart  from  me." 
If  my  application  of  the  passage  is  correct,  it  is 
exceedingly  strong:  "I  will  not  turn  away  from 
them,"  and  "they  shall  not  depart  from  me."  In 
both  these  scriptures  the  great  end  is  represented 
as  being  attained  upon  moral  principles.  There  is 
no  infringement  upon  human  freedom.  The  sheep 
hear  the  voice  of  the  shepherd  and  follow ;  God 
puts  his  fear  into  the  hearths  of  the  people,  and 
they  cleave  to  him. 


Why  am  I  a  Cumberland  Preshyterian?    121 

Rom.  viii.  35-39:  "Who  shall  separate  us  from 
the  love  of  Christ?  Shall  tribulation,  or  distress, 
or  persecution,  or  famine,  or  nakedness,  or  peril, 
or  sword?  As  it  is  written.  For  thy  sake  are  we 
killed  all  the  day  long;  we  are  accounted  as  sheep 
for  the  slaughter.  Nay,  in  all  these  things  we 
are  more  than  conquerors  through  him  that  loved 
us.  For  I  am  persuaded  that  neither  death,  nor 
life,  nor  angels,  nor  principalities,  nor  powers,  nOr 
things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God,  which  is  in 
Jesus  Christ  our  Lord." 

Upon  this  passage  I  content  myself  with  a  par- 
agraph from  Professor  Stuart.  Certainly  I  could 
not  improve  what  the  paragraph  presents. 

"The  whole  summed  up  together,"  says  he, 
"and  understood  after  the  Hebrew  manner  of 
speaking,  stands  thus :  '  The  universe  shall  not  be 
able  to  separate  Christians  from  the  love  of  Jesus, 
who  died  for  them ;'  heaven  above,  and  SJieol  be- 
low, and  other  created  things,  constituting,  in  the 
language  of  Scripture,  the  universe.  I  prefer, 
however,  the  simple  meaning  of  above  and  below : 
no  time,  an  \  no  space,  can  separate  us ;  or,  no 
6  ^      . 


122    Why  am  I  a  Cumherland  Presht/terian? 

period  of  time,  and  no  place,  can  occasion  the  di* 
appointment  of  our  hopes. 

"This  is  indeed  'an  anchor  sure  and  steadfast, 
entering  into  that  within  the  vail;'    a   blessed, 

CHEERING,    GLORIOUS    HOPE,   WHICH    ONLY    THE    GOSPEL 
AND  ATONING  BLOOD  CAN  INSPIRE." 

Although  I  am  content  with  this  from  my  dis- 
tinguished authority,  I  still  add  a  single  remark. 
This  passage  from  the  apostle  is  the  conclusion  of 
an  argument  on  the  subject  of  salvation  by  grace. 
It  is  a  suitable  conclusion.  Our  salvation  is  of 
grace  in  its  commencement  and  consummation.  If 
its  consummation  is  certain,  the  certainty  is  se- 
cured by  grace — the  gracious  interposition  of  the 
Advocate  with  the  Father,  and  of  the  Holy  Spirit; 
the  one  laboring  for  us,  as  I  have  already  said 
more  than  once,  and  the  other  working  in  us. 
With  the  effectual  cooperation  of  these,  we  may 
well  be  persuaded  that  neither  heaven  above,  nor 
Sheol  below  —  that  neither  time,  nor  space,  nor 
occasion — will  be  able  to  disappoint  our  hopes ; 
that  an  occurrence  so  disastrous  to  us  will  never 
be  effected  by  any  created  thing.  We  may  then 
triumphantly  ask  the  question:  "If  God  be  for  us, 
who  can  be  aerainst  us?" 


Why  am  la  Cumherland  Preshjterian?    123 

Phil.  i.  6:  "Being  confident  of  this  very  thing, 
that  he  which  hath  begun  a  good  work  in  you  will 
perform  it  until  the  day  of  Jesus  Christ." 

The  confidence  here  expressed  relates  to  Chris- 
tians, and  to  Christians  only.  The  good  work 
has  been  commenced  in  them.  Will  it  be  con- 
summated ?  Bloomfield  says  there  is  a  pregnant 
sense  in  the  passage,  the  full  import  being:  He 
who  hath  hegiin  the  good  worh  will  go  on  ivith  it 
unto^  and  finish  it  at,  the  day  of  Jesus  Christ.  I 
have  alluded  to  this  passage  already.  Was  the  con- 
fidence of  the  apostle  misplaced  ?  Was  he  mistaken? 
What  says  the  earnest  reader  of  the  Scriptures? 

Job  xvii.  9 :  "  The  righteous  shall  hold  on  his 
way,  and  he  that  hath  clean  hands  shall  best?'onger 
and  stronger.'' 

John  iv.  13,  14:  "Jesus  answered  and  said 
unto  her.  Whosoever  drinketh  of  this  water  shall 
thirst  again  ;  but  whosoever  drinketh  of  the  water 
that  I  shall  give  him  shall  never  thirst ;  but  the 
water  that  I  shall  give  him  shall  he  in  him  a  well 
of  water  springing  up  into  everlasting  life.'' 

1  Cor.  i.  8 :  "  Who  shall  confirm  you  unto  thi  end, 
that  ye  may  be  blameless  in  the  day  of  our  Lord 
Jesus  Christ." 

i 


124    Why  am  I  a  Cumherland  Preshyterianf 

I  group  these  scriptures  together  as  a  matter 
of  convenience.  They  certainly  need  no  explana- 
tion. They  speak  for  themselves.  I  add  two 
more,  and  close: — 

John  iii.  36:  "He  that  believeth  on  the  Son 
hath  everlasting  life'' 

John  V.  24:  "Verily,  verily,  I  say  unto  you, 
He  that  heareth  my  word,  and  believeth  on  him 
that  sent  me,  hath  everlasting  life,  and  shall  not 
come  into  condemnation,  but  is  passed  from  death 
unto  life.' 

Can  we  misunderstand  such  language  as  this? 
The  believer  has  everlasting  life;  he  shall  not  come 
into  condemnation,  but  is  passed  from  death  unto 
life.  Upon  the  latter  passage  I  add  a  quotation 
from  Dr.  Dwight. 

"In  this  passage,"  saj^s  he,  "it  is  declared  that 
he  that  heareth  the  words  of  Christ,  and  believeth 
on  him  by  whom  he  was  sent,  has  passed  from 
death  unto  life.  What  is  meant  by  this  phrase  is 
also  decisively  explained  when  it  is  said,  'Every 
such  person  hath  everlasting  life;'  and  when  it  is 
farther  said,  'He  shall  not  come  into  condemna- 
tion.' But  every  Christian,  when  he  becomes  a 
Christian,  hears  the  words  of  Christ,  and  believes 


Why  am  I  a  Cumherland  Presbyterian?   125 

on  him  that  sent  him.  Therefore,  every  Christian 
has  everlasting  life,  and  shall  not  come  into  con 
demnation,  but  has  already  passed  from  death 
unto  life."* 

As  I  have  said,  I  close  the  brief  scriptural  ar- 
gument which  is  proposed  at  this  point.  Many 
additional  proofs  might  be  offered  in  support  of 
the  doctrine  which  we  are  considering,  but  I  do 
not  think  them  necessary.  If  God  speaks  once, 
it  is  sufficient.  He  has  spoken  repeatedly,  and 
distinctly.  I  do  not  know  how  we  can  misunder- 
stand him. 

XII.    DIFFICULTIES  OF  THE  SUBJECT,  AND  HOW  TO  TREAT 
THEM 

I  am  w^ell  aware  of  the  difficulties  which  lie  in 
the  way  of  our  views  on  this  subject.  There  are 
many  scriptures  which  seem  to  teach  the  possi- 
bility and  danger  of  a  final  apostasy  on  the  part 
of  a  believer.  He  must  be  a  very  unfair  ex- 
positor who  will  not  acknowledge  this.  Still,  the 
Scriptures  do  not  contradict  themselves.  No 
Christian  wnll  make  such  an  admission.  What, 
then,  are  we  to  do  in  our  expositions,  when  we 

*  Sermon  LXXXVII. 
6* 


126     Why  am  1  a  Cumberland  Preshf/terian? 

find  these  apparently  conflicting  authorities?  It 
seems  to  me  that  a  faithful  expounder  has  but 
one  course  before  him.  When  scriptural  state- 
ments are  explicit,  distinct,  and  often  repeated, 
he  must  receive  them  implicitly.  The  conflict  of 
other  scriptures  with  such  as  these  must  be  ap- 
parent only;  it  cannot  be  real.  Such  scriptures, 
and  such  statements  as  I  have  first  mentioned, 
must  be  our  exponents  of  the  meaning  of  others 
less  distinct. 

Now,  we  apply  the  rule  in  the  case  before  us. 
The  scriptures  here  presented,  and  many  others 
which  might  be  presented,  seem  to  me  to  teach, 
as  expUcitly  as  w^ords  can  teach  any  thing,  the 
prospective  safety  of  believers.  "The  righteous 
shall  hold  on  his  way."  "The  sheep  shall  never 
perish,''  and  "no  man  shall  pluck  them  out  of  the 
shepherd's  hands."  ^' No  man  shall  jjIucJc  them 
out  of  the  Fathers  hands''  "I  will  not  turn 
away  from  them  to  do  them  good,"  and  "  they 
shall  not  depart  from  me."  "He  that  believeth 
on  the  Son  hath  everlasting  life''  He  shall  not 
come  into  condemnation.  On  the  other  han3,  we 
find  various  scriptures,  and  many  facts,  which 
eeem  to   teach   otherv^ise.     Where  am  I  to  find 


Why  am  la  Cumberland  Preshyterian?    127 

my  guidance?  Shall  I  use  scriptures  of  doubtful 
import — scriptures  which  teach  inferentially — ^in 
the  exposition  of  those  which  teach  distinctly  and 
directly  ?  This  would  be  to  throw  darkness  upon 
light,  rather  than  light  upon  darkness.  No  seri- 
ous man  reasons  thus  upon  other  subjects.  Since 
the  Scriptures,  therefore,  teach — as  they  seem  to 
me  to  teach — very  clearly  on  the  subject  of  apos- 
tasy and  perseverance,  I  accept  their  teaching, 
and  endeavor  to  explain  other  scriptures  which 
are  less  clear,  in  conformity  with  what  is  clear. 
In  such  an  effort  I  may  not  satisfy  every  inquirer; 
I  may  not  always  satisfy  myself.  But  still,  in 
regard  to  the  main  question,  w^hen  the  Scriptures 
speak  as  they  do,  how  can  I  doubt?  The  ex- 
plicit statements  of  God's  w^ord,  and  the  w^hole 
economy  of  his  plan  of  redemption,  seem  to  point 
in  one  direction:  "He  that  believeth  shall  be 
saved." 

XIII.  THE  SAME  PRINCIPLE  APPLIED  TO  THE  DOCTRINE 
OF  PREDESTINATION,  OR  DECREES,  AS  PRESENTED  BY 
THE  HIGH  CALVINISTIC  SCHOOL. 

I  apply  the  same  principle  to  another  subject.  Oui 
friends  of  the  High  Calvinistic  school  teach  that, 


128     Why  am  la  Cumberland  Presbyterian^ 

"By  the  decree  of  God,  for  the  manifestatioD 
of  his  glory,  some  men  and  angels  are  predes- 
tinated unto  everlasting  life,  and  others  to  ever- 
lasting death."     That 

"  These  angels  and  men,  thus  predestinated  and 
foreordained,  are  particularly  and  unchangeably 
designed;  and  their  number  is  so  certain  and  defi- 
nite that  it  can  be  neither  increased  nor  dimin- 
ished." 

Now,  it  is  very  certain  that  the  Scriptures  do 
not  directly  and  explicitly  teach  this  doctrine.  It 
is  an  inference  from  what  is  supposed  to  be  their 
general  teachings.  It  is  a  necessary  link  in  a 
chain  of  doctrines  which  seems  to  the  expounders 
of  this  school  to  be  developed  in  the  Scriptures. 
But  there  are  explicit  statements,  promises,  calls, 
warnings,  encouragements,  and  threatenings,  which 
are  in  plain  conflict  with  all  this.  What  am  I  to 
do?  Am  I  to  explain  distinctly  and  repeatedly 
expressed  statements,  in  conformity  with  what  is 
certainly  inferential,  and  at  best  darkly  set  forth, 
if  set  forth  at  all?  God  has  nowhere  said  that 
such  a  certainty  exists  in  the  economy  of  his 
providence  in  relation  to  angels  and  men;  but  he 
has  expressed  himself  in  direct  opposition  to  such 


Why  am  I  a  Cumberland  Presh?/ter{an?    129 

a  theory  in  almost  numberless  instances.  I  find, 
therefore,  but  one  course  to  pursue.  I  do  not  ex- 
plain what  is  plain  by  what  is,  as  I  have  said,  at 
best  obscure;  but  rather,  I  endeavor  to  explain 
what  is  obscure  by  what  is  plain. 

But  there  is  another  link  in  this  same  chain. 
The  number  of  elect  men  is  definite  and  certain, 
and,  according  to  the  theory,  Christ  died  for  them, 
and  for  them  only.  The  Scriptures,  however, 
state  explicitly  that  Christ  died  for  all  men;  that 
he  gave  himself  a  ransom  for  all;  that  by  the 
grace  of  God  he  tasted  death  for  every  man.  How 
can  I  misunderstand  such  scriptures?  Others 
equally  expressive  might  be  presented.  I  have 
but  one  choice  in  such  a  case.  The  difficulties 
which  environ  this  whole  subject  will  be  readily 
acknowledged.  Still,  some  things  are  plain,  if 
others  are  obscure.  We  accept  what  is  plain,  and 
endeavor  to  walk  by  it.  With  regard  to  what  is 
obscure,  we  would  stand  in  awe,  and  wait  for  fjir- 
ther  light.  The  scriptures  have  said  that  be- 
lievers shall  be  saved,  and  I  believe  them.  John 
the  Baptist  said:  '^He  that  believeth  on  the  Son 
hath  everlasting  life."  Was  he  mistaken?  Who 
will  take  this  ground?  The  same  scriptures  have 
6* 


130    WJiT/  am  la  Cumberland  Presht/terianf 

said  that  God  "  will  have  all  men  to  he  saved,  and 
to  come  to  the  knowledge  of  the  truth;"  that  he 
'^so  loved  ilie  tvorld  that  he  gave  his  only  begotten 
Son,  that  ivhosoeve?^  believe th  in  him  should  not 
perish,  but  have  everlasting  life;"  and  I  believe 
what  he  says.  The  same  scriptures  do  explicitly 
say  that  Christ  died  for  all  men,  and  I  believe 
those  scriptures.  I  say  with  Paul:  "Let  God  bo 
true,  but  every  man  a  liar." 

XIV.    THE    OLD   OBJECTION. 

Still  I  am  met  with  the  old  objection — which 
ought  to  have  been  worn  threadbare  long  since — 
that  there  is  no  middle  ground  in  theology ;  that 
I  must  be  a  Calvinist  in  the  full  sense  of  the 
term,  a  High  Calvinist,  or  an  Arminian  in  the 
same  sense.  Now  I  have  to  say,  once  for  all — 
and  I  shall  not  repeat  it — that  if  I  stand  upon 
the  scriptures  distinctly  expressed  and  fairly  ex- 
pounded, I  am  quiet  and  confident.  My  w^orthy 
friends  who  walk  in  the  light  of  Geneva,  or  who 
derive  their  hght  from  Ley  den,  ma}'  have  the  full 
benefit  of  their  respective  theological  luminaries. 
These  are  high  authorities.     I  respect  them,  but 


J 

Why  am  I  a  Cumberland  Presbyterian  ?   131 

for  myself  I  choose  to  follow  the  guidance  of  the 
Bible — an  immeasurably  higher  authority. 


XV.    THEOLOGICAL   TRUTH    VITAL. 

The  preceding  sketch  contains  an  outline  of  my 
theology  as  a  Cumberland  Presbyterian.  I  have 
said  that,  whatever  might  be  offered  on  the  score 
of  history,  or  of  measures  in  commendation  of 
Cumberland  Presbyterianism,  if  its  theology  is 
found  to  be  defective,  if  Ave  do  not  believe  and 
teach  the  truth,  or  at  least  what  is  an  approxima- 
tion to  the  truth,  no  other  considerations  are  to 
be  regarded.  By  the  truth  we  are  to  stand,  if  we 
do  stand;  and  in  the  want  of  it  we  are  to  fall,  if 
we  do  fall.  In  regard  to  the  truth  of  our  the- 
ological teachings,  as  well  as  in  regard  to  other 
things,  the  reader  w^ill  judge.  With  a  few  more 
words  I  will  submit  the  question.  These  words 
shall  be  practical. 


XVI.    PRACTICAL   ASPECTS   OF   THE    QUESTION. 

Before  dismissing  entirely  this  part  of  my  sub- 
ject, then,  I  have  a  few  words  to  say  upon  tie 


132     Why  am  la  Cumberland  Presbyterian f 

practical  aspects  of  the  theology  presented  here. 
It  is  not  intended  to  be  polemic  in  presenting  any 
part  of  these  thoughts;  still  it  is  scarcely  pos- 
sible to  avoid  the  appearance  of  being  polemic  in 
such  discussions.  Let  my  reader,  however,  be 
patient;  I  shall  at  least  be  respectful.  The  the- 
ologies of  our  friends  of  both  the  High  Calvinistic 
•ind  Arminian  schools  claim  to  be  biblical,  and  to- 
gether they  claim  to  occupy  all  the  ground ;  they 
claim  that  there  is  no  middle  space  between  them. 
The  expounders  of  these  theologies  seem  studi- 
ously to  forget — if  a  man  can  be  said  studiously 
to  forget  any  thing — the  doctrine  of  the  old  poet, 
who  was,  at  least,  sometimes  serious  and  philo- 
sophical : 

"Kectius  vives,  Licini,  neque  altum 
Semper  urgendo,  neque,  dum  procellas 
Cautus  horrescis,  nimiura  premendo. 
Litus  iniquum." 

(^'He  is  wisest  and  safest  who,  avoiding  extremes, 
seeks  the  golden  mean.") 

They  seem  to  overlook  what  every  serious  man 
says  and  believes,  that  in  a  heated  controversy 
truth  will  be  likely  to  be  found  at  some  point 
between  the  extremes. 


Why  am  1  a  Cumberland  Preshyterian?    133 

We  have  considered  briefly  the  scriptural  aspect 
of  this  subject.  A  theology  which  is  true  ought 
to  be  practical.  If  it  is  scriptural,  we  have  the 
best  possible  reason  for  believing  that  it  will  be 
practical.  It  ought  to  meet  the  wants  of  men  in 
every  condition  of  life,  and  especially  in  the  most 
trying  exigencies  of  life.  Will  either  of  these 
extreme  systems  do  this?  It  is  not  intended  to 
appeal  to  vulgar  prejudice,  but  I  earnestly  pro- 
pound the  question,  Will  they  do  this? 

We  take  the  case  of  a  serious  inquirer  for  the 
way  of  salvation.  He  applies  to  an  expounder 
of  the  High  Calvinistic  school  for  counsel  and 
guidance;  and  what  does  he  get?  He  gets  the 
offer  of  a  Saviour,  it  is  true;  but  this  offer  is 
accompanied,  theologically  and  philosophically, 
with  such  restrictions  and  embarrassments  as,  if 
he  understands  them,  to  overwhelm  him  with  con- 
fusion and  discouragement,  if  not  with  despair. 
Is  such  a  theology  practical  ?  Does  it  not  break 
down  in  one  of  the  most  critical  and  pressing  ex- 
igencies of  human  existence?  Has  not  the  prac- 
tical minister  found  that  some  of  the  most  diffi- 
cult cases  w^hich  he  encounters  in  the  courpe  of 

his  experience  are  the  cases  of  those  in  whom  the 

7 


134    Why  am  1  a  Cumherland  Pre^hyterianf 

ideas  of  a  fixed  destiny,  and  a  limited  provision 
in  the  gospel,  had  taken  possession  of  the  mind? 

But  again,  we  take  the  case  of  a  sincere  Chris 
tian  ill  doubt  and  distress  in  relation  to  his  spir- 
itual condition.  All  Christians  have  such  seasons. 
He  applies  to  an  expounder  of  the  modern  Ar- 
minian  school.  He  needs  encouragement.  What 
encouragement  does  he  receive?  I  forbear  to 
press  the  question.  My  reader  will  understand 
me.  Does  the  theology  of  his  guide  take  him  by 
the  hand,  and,  applying  the  precious  promises, 
lead  him  into  a  large  place?  Does  it,  can  it, 
afford  the  relief  which  he  so  greatly  needs  ? 

Now,  a  serious  man  applies  to  a  Cumberland 
Presbyterian.  He  is  in  distress;  burdened  with 
a  sense  of  guilt ;  afraid  he  is  hopelessly  excluded 
from  the  provisions  of  salvation.  He  is  upon  the 
borders  of  despair.  What  does  the  theology  of 
this  new  guide  say?  "Fear  not;  Christ  died  for 
sinners,  for  the  chief  of  sinners,  for  every  sinner 
of  our  race.  The  great  provision  is  ample.  ^God 
sent  not  his  Son  into  the  world  to  condemn  the 
world,  but  that  the  world  through  him  might  be 
saved.'  'Whosoever  will,  let  him  take  the  water 
of  life  freely.'     God  so  says,  and  he  means  what 


yVhjj  am  la  Cumberland  Preshf/terian?    135 

he  says.  You  need  not  hesitate;  give  your  neart. 
to  God;  'believe  in  the  Lord  Jesus  Christ/  and 
your  acceptance  is  certain.  You  feel  that  you 
«Mre  helpless:  ask  for  help,  and  you  shall  surely 
receive  it.  God  chooses  that  you  should  live,  and 
not  die.  Why,  therefore,  will  you  die?"  There 
is  no  hesitation  in  all  this;  not  a  thought  con- 
nected with  it  which  can  possibly  operate  as  an 
embarrassment.  Is  not  such  counsel  the  very 
counsel  needed  to  lead  an  anxious,  trembling  sin- 
ner to  Christ? 

We  take  also  the  case  of  a  Christian  believer 
who  has  fallen  into  doubts  and  distress.  What 
does  this  theology  say  to  him?  ''If  you  are  a 
Christian;  if  you  have  trusted  in  Christ;  if  you 
have  ever  had  the  witness  of  the  Spirit,  be  hope- 
ful. God  is  your  Father;  Christ  is  your  sufficient 
Advocate  before  the  throne;  the  Holy  Spirit  is 
sent  to  aid  you.  You  are  afraid  you  will  fall  at 
last  by  the  hand  of  your  great  enemy.  Fear  not; 
he  is  a  conquered  enemy.  The  lion  may  roar, 
but  it  is  only  to  frighten.  God  your  Father  will 
never  leave  you,  nor  forsake  you.  Your  Advo- 
cate wall  never  forget  you.  Darkness  may  con- 
tinue  for  the  night,  but  light  will  come  in  the 


136    Why  am  I  a  Cumherland  Presbyterian  ? 

morning.  Cheer  up,  doubting,  fainting  pilgrim; 
your  redemption  is  nearer  now  than  when  you 
first  believed."  Is  not  such  counsel  adapted  to 
the  exigency  ?  Now,  it  appears  that  in  both  these 
cases  encouragement  can  consistently  come,  and 
does  actually  come,  from  the  same  quarter,  and  it 
comes  precisely  when  and  where  it  is  needed. 
This  is  a  practical  aspect  of  the  theology  of  these 
"Thoughts  and  Reasonings,"  in  its  most  distinctive 
features.  Is  not  a  practical  theology  what  men 
need?  I  say  nothing  farther  of  the  insufficiency 
of  the  extr-eme  systems  to  meet  the  wants  pre- 
sented here;  but  I  do  say  that  the  medium  sys- 
tem does  meet  both  these  exigencies  at  the  right 
time,  at  the  right  point,  and  in  the  right  manner. 
It  will  be  observed  here  that  I  speak  of  theol- 
ogies, and  not  of  men.  In  a  great  many  cases, 
doubtless,  men  are  better  than  their  creeds.  Warm 
hearts,  generous  natures,  and,  above  all,  the  ele- 
vating and  sanctifying  influence  of  religion,  lift 
them  above  their  logic  and  their  philosophy.  They 
preach,  and  pray,  and  feel  as  though  they  be- 
lieved that,  after  all,  salvation  has  been  provided 
for  every  sinner  of  the  human  race,  and  is,  by  the 
aid  of  the  good  Spirit  of  God,  within  his  reach; 


Why  am  I  a  Cumberland  Presbyterian?    137 

and,  on  the  other  hand,  that,  dark  as  the  cloud 
may  sometimes  be  which  envelops  a  Christian 
believer,  still  that  believer  stands  upon  a  rock. 
Undoubtedly,  in  our  best  spiritual  moods  this  is 
the  theology  of  our  hearts,  however  the  logic  of 
our  creeds  may  decide.  Have  we  not  a  right  to 
consult  our  hearts,  as  well  as  our  minds,  in  the 
formation  of  our  religious  belief?  I  do  not  say 
that  the  heart  is  to  govern;  but  still,  who  will 
say  that  its  decisions  are  to  be  wholly  overlooked? 
It  needs  not  be  said,  because  practically  they  will 
not  be  overlooked. 


BAPTISM  AND  PRELACY. 

On  these  two  subjects  a  few  words  may  be 
added. 

XVII.    BAPTISM. 

On  the  general  subject  of  baptism  we  stand 
upon  the  common  platform  of  Pedobaptists.  I 
present  a  few  thoughts,  however,  in  which  I  may 
occupy  common  ground  with  my  Pedobaptist 
friends,  or  I  may  not  in  every  particular.  They 
are  my  own  thoughts. 

1     Baptism  is  a  symbolical  purification.     Every 


138    Why  am  I  a  Cumberland  Presbyterian^ 

other  explanation  of  the  rite  seems  to  me  radically 
at  fault,  if  it  does  not  render  the  ordinance  un- 
meaning and  ridiculous. 

2.  If  it  is  a  symbolical  rite,  the  quantity  of 
water,  or  the  mode  of  its  application,  does  not 
really  enter  into  the  question  of  its  validity.  A 
spoonful  is  as  distinct  and  intelligible  a  symbol  as 
any  quantity,  however  great.  Consider  the  quan- 
tity of  bread  and  wdne  used  in  the  Lord's-supper. 

3.  Spiritual  purification  is  universally  repre- 
sented in  the  Scriptures  as  the  result  of  the  ac- 
tion of  the  Holy  Spirit,  and  the  Holy  Spirit  in 
such  action  is  universally  represented  as  being 
'poured  out.  My  reasoning,  therefore,  is,  that 
baptism  by  pouring  is  consistent  baptism,  and  that 
no  other  is  consistent. 

4.  It  seems  to  me  almost  self-evident  that  bap- 
tism, as  administered  by  the  apostles,  at  least  on 
the  day  of  Pentecost,  in  the  case  of  Saul  of  Tar- 
sus, and  of  the  jailer  at  Philippi,  could  not  have 
been  by  immersion.  The  circumstances  forbid 
the  supposition. 

5.  I  have,  on  two  occasions,  in  the  course  of  a 
ministry  of  a  greater  number  of  years  than  God 
in  his  providence  allots  to  most  men,  administered 


Why  am  la  Cumherland  Presbyterian^   130 

baptism  by  immersion  in  order  to  answer  the  de- 
mands of  what  seemed  to  be  "a  good  conscience." 
I  might  do  so  agnin^  but  hope  the  necessity  will 
never  arise.  My  Confession  of  Faith  would  jus- 
tify me  in  doing  so,  but  does  not  require  it.  Con- 
sistency requires  a  different  mode. 

6.  All  attempts  to  make  the  validity  of  the 
ordinance  depend  upon  what  is  called  "the  action 
of  baptism"  I  think  must  fjiil.  An  action,  and 
the  object  of  an  action,  are  two  things;  and  philo- 
sophically, the  latter  is  the  more  important — is, 
in  fact,  every  thing  in  what  is  spiritual.  In  the 
case  under  consideration,  I  certainly  think  that 
the  Scriptures  and  philosophy  are  in  agreement. 
The  object  of  baptism  is  to  symbolize  purification. 
Water  is  the  symbol,  and  not  the  quantity,  nor 
the  manner,  of  its  application. 

7.  Multitudes  of  cases  are  constantly  occurring 
in  which  the  administration  of  the  rite  by  im- 
mersion is  inconvenient;  in  some,  impossible;  in 
many  other  cases  it  cannot  be  thus  administered, 
unless  at  the  peril  of  health  and  life. 

8.  The  circumstances  almost  necessarily  attend- 
ing the  administration  of  this  rite  by  immersion 
have  always  seemed  to  me  unsuitable  to  the  dig- 


140     Why  am  I  a  Gumherland  Preslyterianf 

nity,  solemnity,  and  delicacy  of  a  Christian  ordin- 
ance. **Let  all  things  be  done  decently,  and  in 
order."  Is  not  some  importance  to  be  attached  to 
this  aspect  of  the  subject? 

9.  The  undue  importance  attached  to  immersion 
is  calculated  to  mislead  the  minds  of  well-mean- 
ing but  uninstructed  people.  It  is  the  most 
natural  thing  in  the  world  for  such  persons  to 
seize  the  shadow  for  the  substance.  It  is  an 
easier  matter  for  a  man  to  submit  to  an  ordinance, 
however  inconvenient,  than  as  a  thoroughly  sub- 
jugated sinner  to  give  his  heart  to  God.  I  do  not 
intend  to  be  offensive,  but  must  be  allowed  to  say 
frankly  that  the  impression  has  been  taking  a 
deeper  hold  upon  me  for  years  that  the  inter- 
minable pressure  which  is  brought  upon  the  public 
mind,  in  relation  to  this  ordinance,  and  especially 
the  mode  of  its  administration,  is  producing  its 
legitimate  fruit  in  this  country. 

10.  I  sincerely  believe  that  the  manner  in  which 
this  subject  is  presented  by  many  men,  all  over 
the  country,  converts  it  into  a  yoke  upon  the 
Christian  conscience.  Instead  of  baptism's  being 
held  up  as  the  initiatory  rite  into  the  kingdom  of 
God   on   earth,  and  a   symbol    of   that  spiritual 


Why  am  I  a  Cumberland  Presbyterian?    141 

change  which  fits  us  for  fellowship  with  God's 
spiritual  Israel,  it  is  made  to  be  felt  and  considered 
the  stepping-stone  to  salvation,  and  that  which 
gives  a  title  to  the  kingdom  of  God  in  heaven. 
Good  people  are  made  to  fear  that,  if  they  are  not 
baptized  in  a  particular  manner,  they  may  forfeit 
their  hopes  of  heaven.  This  is  the  miserable  fruit 
to  which  I  allude. 

11.  I  readily  admit  that  baptism  by  immersion 
was  early  introduced  into  the  Church.  I  think, 
wnth  a  respectable  authority,*  that  it  was  most 
likely  one  of  the  first  errors  which  was  thus  early 
introduced.  It  brought  a  sisterhood  with  it — im- 
mersion in  a  state  of  nudity,  trine  immersion,  and 
baptismal  regeneration.  The  two  former  were 
foolish  errors ;  the  latter  was  fatal,  and  will  always 
be  fatal. 

12.  Infant  membership  in  the  Church  was  evi- 
dently not  only  allowed,  but  enjoined,  under  the 
theocratic  dispensation.  No  man  can  assign  a  rea- 
son why  the  same  should  not  be  both  allowed  and 
enjoined  under  the  Christian  dispensation.  Has  not 
the  Church  been  a  permanent  institution?    Are  not 

*  Coleman's  Ancient  Christianity  Exemplified. 


142     Why  am  la  Cumherland  Preshi/terian? 

*^we  the  seed  of  Abraham,  and  heirs  according  to 
the  promise?"  Paul  says  we  are,  if  we  are  Christ's. 
Did  God  embrace  the  seed  of  Abraham  in  the 
promise,  and  does  he  exclude  ours  from  the  prom- 
ise ?  Certainly  tvc  are  the  seed  of  Abraham :  does 
the  promise  extend  only  to  us^  and  not  to  our  seed? 

13.  Christ,  when  in  the  world,  took  little  chil- 
dren in  his  arms,  and  blessed  them,  and  said  of 
such  is  the  kingdom  of  God.  Household  baptism  - 
occurred  frequently  under  the  ministrations  of  the 
apostles :  the  inference  is,  that  there  were  young 
children  in  those  households. 

14.  It  is  certain  that  when  Gentiles  came  into 
communion  with  Jews  as  proselytes,  whole  fami- 
lies were  baptized,  both  parents  and  children. 

15.  It  is  certain  that  infant  baptism  was  prac- 
ticed in  the  early  ages  of  the  Church.  If  the 
anti-pedobaptist  gains  any  thing  from  the  historical 
argument  in  favor  of  immersion,  he  certainly  loses 
more,  from  the  same  argument,  in  the  controversy 
on  the  subject  of  infant  baptism.  This,  however, 
is  not  the  place  to  examine  the  weight  of  histori- 
cal authority  whicli  is  respectively  due  in  these 
two  cases.  But  it  is  certain,  if  all  respectable 
Church-history  is  not  at  fault,  that  infants  were 


Why  am  la  Cumherland  Presht/ierianf  143 

baptized  by  the  fathers  of  the  Christian  Church. 
The  rite  thus  administered  is  as  old  as  the  age  of 
Cyprian  and  Tertullian,  if  not  of  Irenseus,  who 
was  separated  by  but  one  age  from  the  apostles. 


XVIII.    PRELACY. 

On  the  subject  of  prelacy  a  few  words  will 
suffice. 

1.  The  writers  of  the  New  Testament  evidently 
used  the  terms  presbyter,  or  elder  and  bishop, 
interchangeably.  An  elder  was  a  bishop,  and  a 
bishop  w^as  an  elder.     A  bishop  was  not  a  prelate. 

2.  In  the  progress  of  things,  prelacy  grew  into 
use  as  a  matter  of  convenience.  Of  course  it  was 
in  favor  with  prelates  themselves.  I  suppose  the 
first  development  of  the  human  heart  is  in  the 
direction  of  property,  and  the  next  in  the  direc- 
tion of  power.  Prelacy  gives  power  and  impor- 
tance to  the  prelate. 

3.  If  prelacy  were  exercised  now  as  a  matter 
of  convenience,  no  one  would — at  least,  no  one 
should — complain.  But  when  prelacy  assumes  to 
itself  the  exclusive  right  of  ordination,  and  thus 
of  giving  validity  to  the  sacraments  of  the  Church,^ 


l44    Why  am  la  Cumherland  Preshi/teriant 

a  validity  denied  to  others,  we  pronounce  it  an 
arrogant  assumption.  Prelacy  thus  says  that 
where  there  is  no  prelatical  bishop  there  is  no 
Church,  no  Christian  ministry,  no  Christian  sacra- 
ments; and  it  comes  as  near  saying  as  public  sen- 
timent will  tolerate,  that  there  is  no  salvation.  In 
the  Roman  Church,  where  this  system  of  Church 
order  is  fully  developed,  the  exclusive  ground  is 
distinctly  taken. 

4.  It  needs  not  be  concealed,  and  I  do  not  con- 
ceal it  from  myself,  that  our  friends  of  the  im- 
mersionist  school  logically  suspend  the  hopes  of 
heaven  upon  the  mode  of  administering  an  ordi- 
nance; whilst  our  friends  of  the  prelatical  school 
logically  suspend  the  same  hopes  upon  the  efficacy 
of  priestly  authority.  I  do  not  say  nor  believe 
that  the  mass  of  immersionists  or  prelatists  in 
their  hearts  receive  the  logic  of  their  respective 
theories.  Many  of  them — shall  I  not  say  the 
great  body  of  them — are  among  the  best  Christians 
in  the  land.  I  speak  not,  therefore,  of  the  people 
themselves,  but  of  the  logic  of  their  respective 
theories.  It  is  well  that  principles  do  not  always 
work  themselves  out  in  practice.  It  is  to  be 
hoped  that  they  will  not  do  so  in  these  cases.     I 


Why  am  la  Cumberland  Preshyterian?    146 

involuntarily  shrink  from  what  it  is  plain  the  re- 
sult would  be.  Romanism  would  certainly  be 
greatly  strengthened  on  the  one  hand,  and  the 
new  reformation  on  the  other. 


XIX.    SUMMARY. 

I  now  close  "my  thoughts  and  reasonings"  with 
a  few  remarks,  in  which  I  shall  endeavor  to  con- 
dense the  leading  principles  which  have  been  con- 
sidered. 

1.  The  Cumberland  Presbyterian  Church  orig- 
inated in  a  great  revival  of  religion,  which  ex- 
tended over  what  was  then  the  South-western  por- 
tion of  this  country,  being  principally  confined, 
however,  to  Kentucky  and  Tennessee.  This  re- 
vival, as  far  as  human  agency  was  concerned,  was 
originated  and  carried  forward  mainly  by  Presby- 
terian ministers. 

2.  The  multiplication  of  converts,  the  establish- 
ment of  new  congregations,  and  the  general  re- 
ligious interest  awakened  in  the  country,  created 
a  demand  for  more  ministers  than  the  ordinary 
course  of  training  in  the  Presbyterian  Church 
could  supply. 


146     )Vh?/  am  I  a  Cumberland  Freshyterianl 

3.  To  meet  this  necessity,  men  were  brought 
into  the  ministry  under  the  provision  in  the  Book 
of  Discipline  for  extraordinary  cases.  Difficulties 
arose  out  of  the  measure,  and  these  difficulties, 
in  connection  with  others,  which  were  doctrinal, 
resulted  in  the  organization  of  a  new  Presbytery, 
or  rather  in  the  reorganization  of  the  old  Cumber- 
land Presbytery.  This  was  the  beginning  of  the 
Cumberland  Presbyterian  Church. 

4.  Presbyterianism  is  better  adapted  to  the  full 
development  of  the  religious  mind  than  any  other 
form  of  ecclesiastical  order,  and  Cumberland 
Presbyterianism  is  better  adapted  to  the  condition 

.of  general  society  in  this  country  than  any  other 
form  of  Presbyterianism. 

5.  A  leading  feature  of  Cumberland  Presbyte- 
rian preaching  is  the  earnestness  and  distinctness 
with  which  it  presses  the  necessity  and  living  re- 
ality of  experimental  religion.  "Ye  must  be  born 
again"  is  a  favorite  text  with  the  youthful  minis- 
try. 

6.  Cumberland  Presbyterianism  embodies,  and 
its  ministers  preach,  the  system  of  doctrine  of 
which  the  universal  depravity  of  the  human  heart, 
and  a  rich    })rovision    for  the    salvation  of  men 


Why  am  la  Cumberland  Preshyteriari?   147 

through  the  sufferings  and  death  of  Jesus  Christ, 
are  leading  features. 

7.  Cumberland  Presbyterianism  rejects  the  doc- 
trine of  election,  interpreted  in  such  a  sense  as  to 
make  the  salvation  of  a  definite  number  of  men 
and  women  certain  and  unchangeably  fixed,  and 
the  damnation  of  all  other  men  and  women  as 
equally  certain  and  unchangeably  fixed.  On  the 
contrary,  it  maintains  that  the  Saviour  died  for 
all  men,  and  that  all  men  may  be  saved  through 
him.  This  salvation  is  rendered  practically  pos- 
sible through  the  agency  of  the  Holy  Spirit, 
who  has  been  sent  that  he  may  reprove  the 
world. 

8.  Cumberland  Presbyterianism  rejects  the  doc- 
trine of  a  final  apostasy.  Believers,  if  they  chose 
to  do  so,  might  fall  away  and  be  lost ;  but  through 
the  unfailing  love  of  God  their  Father,  the  inter- 
cession of  the  Son,  and  the  inworking  of  the  Holy 
Spirit,  they  are  kept  from  fatal  sin. 

9.  Cumberland  Presbyterians  believe  that  the 
diiferent  parts  of  their  theological  creed  are  con- 
sistent and  coherent ;  still  they  are  not  so  careful 
to  preserve  theological  coherence,  as  to  follow  the 
explicit,  and,  what  seems  to  them,  the  unambigu- 


148     Why  am  I  a  Cumberland  Preshyteriant 

ous,  guidance  of  God's  word.     "  Let  God  be  true^ 
but  every  man  a  liar." 

10.  Cumberland  Presbyterianism  rejects  any 
form  of  ecclesiastical  order,  or  religious  worship, 
which  develops  a  tendency  to  lead  the  mind  from 
substance  to  shadow,  or  introduces  any  necessary 
agency  between  an  earnest  and  penitent  sinner 
and  God  his  Saviour. 


XX.    CONCLUSION. 

I  now  close.  I  stand  upon  this  platform- 
have  stood  upon  it  for  many  years,  and  through 
many  discouragements  and  trials.  I  am  certainly 
far  from  glorying  in  men,  but  the  Cumberland  Pres- 
byterian Church  was  the  outgrowth  of  a  great 
providential  necessity.  It  has  thus  far  fulfilled 
a  useful  mission.  It  might,  however,  have  been 
more  useful,  had  it  been  more  consecrated  to  its 
work.  Will  not  its  spirituality  be  increased? 
Will  not  the  ties  of  Christian  and  ecclesiastical 
brotherhood  be  strengthened?  Will  we  not  strive 
to  develop  all  the  resources  of  our  Communion? 
Let  us  look  at  the  great  field  before  us.  How 
white!     How  white!     Hoiv  ready  for  the  harvest! 


Why  am  1  a  Cumberland  Preshi/terian?    149 

Can  any  man  among  us  relax  his  efforts,  withhold 
his  money  or  his  cooperation,  clamor  for  ease  and 
indulgence,  when  our  great  enterprises  are  strug- 
gling for  life,  and  men  everywhere  are  rushing 
headlong  to  perdition?  Will  we  not  rather,  in  its 
full  spirit,  adopt  for  the  measure  of  our  efforts 
the  earnest  language  of  the  prophet:  "For  Zion's 
sake  I  will  not  hold  my  peace;  and  for  Jerusa- 
lem's sake  I  will  not  rest  until  the  righteousness 
thereof  go  forth  as  brightness,  and  the  salvation 
thereof  as  a  lamp  that  burneth." 


SHE  EN». 


Date  Due 

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